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  1.  34
    The Interdependence of Domestic and Global Justice.Valentin Beck - 2020 - Yearbook for Eastern and Western Philosophy 2019 (4):75-90.
    This article focuses on the challenge of determining the relative weight of domestic and global justice demands. This problem concerns a variety of views that differ on the metric, function, scope, grounds and fundamental interpretation of justice norms. I argue that domestic and global economic justice are irreducibly interdependent. In order to address their exact relation, I discuss and compare three theoretical models: the bottom-up-approach, which prioritizes domestic justice; the top-down-approach, which prioritizes global justice; and the horizontal framework, according to (...)
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  2.  6
    Moral Progress: Between Justification and Innovation.Philippe Brunozzi - 2020 - Yearbook for Eastern and Western Philosophy 2019 (4):295-313.
    Current scholarship has widely neglected how moral progress is conceived of in contemporary Chinese moral theory. This article ventures into a first exploration of that topic, restricting itself to one conception of moral progress. Given that no fully-fledged Chinese accounts of moral progress are available, its first goal consists in showing how we can even approach and get a grip on the issue of moral progress in the first place. Having identified a specific conception of moral progress, it secondly sets (...)
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  3.  12
    Three Types of Cosmopolitanism? Liberalism, Democracy, and Tian-Xia.Robin Celikates - 2020 - Yearbook for Eastern and Western Philosophy 2019 (4):208-220.
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  4.  4
    Vorwort des Herausgebers.Xie Dikun - 2020 - Yearbook for Eastern and Western Philosophy 2019 (4):1-2.
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  5.  5
    Universalism Vs. “All Under Heaven” (Tianxia / 天下) – Kant in China.Hans Feger - 2020 - Yearbook for Eastern and Western Philosophy 2019 (4):193-207.
    The discourse on freedom that Kant unfolds in his writings on the history of philosophy, especially in his essay Idea for a Universal History with Cosmopolitan Intent, is a constitutive component of the moral perspective whose key concept is the notion of freedom. This is why critical philosophy, as Kant says, has its own “chiliastic expectation”, and the critical philosopher is a prophet who himself “occasions und produces the events he predicts”. Questions concerning the proper use of freedom – how (...)
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  6.  6
    A Vindication of Distributive Justice.Stefan Gosepath - 2020 - Yearbook for Eastern and Western Philosophy 2019 (4):5-19.
    This paper addresses one particular controversy that has recently received much attention in political theory broadly, and in justice theory in particular: it concerns the role of distributive justice. The proponents of the so-called distributive paradigm argue that just distribution is the most basic aspect of justice. Their opponents claim that this is a misleading “picture” of justice. Instead, they argue for a concept of justice that is primarily concerned with the social status of persons. The distributive paradigm is confronted (...)
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  7.  3
    How to Justify Principles of Justice.Zhang Guoqing - 2020 - Yearbook for Eastern and Western Philosophy 2019 (4):163-192.
    John Rawls assumes that in the original position, under the veil of ignorance, after bargaining amongst each other, free, equal, moral and rational persons would make a rational decision to accept the principles of justice as fairness and thus the principles are established. Critics, however, question the authenticity and validity of this justification strategy. When rational individuals take the principles of justice as an original agreement, it is not a real contract. Rawls’s conception of justice as fairness is just a (...)
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  8.  7
    An Exercise in Global Philosophy.Henning Hahn & Philippe Brunozzi - 2020 - Yearbook for Eastern and Western Philosophy 2019 (4):3-4.
    This article applies the idea of political reconciliation to current debates on global injustices. My underlying thesis is that the idea of reconciliation fits better to the nonideal circumstances of global exploitation and domination. Originally, political reconciliation defines a transitional process from a state of severe injustice to a state of renewed social peace and cooperation under conditions of serious disagreement and in the absence of a well-ordered social structure. What the theory of political reconciliation has to add to nonideal (...)
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  9.  6
    The Ethical Constraint on War.He Huaihong - 2020 - Yearbook for Eastern and Western Philosophy 2019 (4):106-117.
    In dealing with the problem of war, how should one seek a proper middle path between absolute pacifism and extreme realism? How can a proper ethics of war be adhered to? Is “just war”, when used as a term for the moral evaluation of war, somewhat vague and ambiguous? This paper argues that in the analysis of various types of war ethics, it is necessary to put forward an “ethical constraints of war”. Such constraints should be valid in wartime, including (...)
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  10.  3
    Justice as a Personal Virtue and Justice as an Institutional Virtue: Mencius’s Confucian Virtue Politics.Yong Huang - 2020 - Yearbook for Eastern and Western Philosophy 2019 (4):277-294.
    It has been widely observed that virtue ethics, regarded as an ethics of the ancient, in contrast to deontology and consequentialism, seen as an ethics of the modern, is experiencing an impressive revival and is becoming a strong rival to utilitarianism and deontology in the English-speaking world in the last a few decades. Despite this, it has been perceived as having an obvious weakness in comparison with its two major rivals. While both utilitarianism and deontology can at the same time (...)
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  11.  4
    Kant on Structural Domination and Global Justice.Tamara Jugov - 2020 - Yearbook for Eastern and Western Philosophy 2019 (4):91-105.
    This paper offers a novel reading of Immanuel Kant’s mature political philosophy. It argues that Kant’s doctrine of right is best understood as dealing with the question of how to justify practices of social power. It thereby suggests that the main object of Kant’s doctrine of right should be read in terms of individuals’ higher order power of free choice and action. It then argues that the main normative problem Kant discusses in the doctrine of right is the problem of (...)
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  12.  5
    The Openness of Life-World and the Intercultural Polylogue.Wang Jun - 2020 - Yearbook for Eastern and Western Philosophy 2019 (4):150-162.
    The phenomenological conception of “life-world” lays the theoretical foundation for the openness of the world. The founding relationship between the individual and the world, the interactive relationship among different cultural worlds on the intersubjective level, the free nature of truth and its presence in the open world, the “ek-sistent” characteristics of the human-being, the structural constitution of the life-world – all these topics demonstrate the open nature of the world in a phenomenological way. Based on these ideas, “reflective judgment” as (...)
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  13.  3
    Forms of Injustice and Regression.Regina Kreide - 2020 - Yearbook for Eastern and Western Philosophy 2019 (4):314-328.
    Over the last years, the debate over global justice has moved beyond the divide between statist and cosmopolitan, as well as ideal and non-ideal approaches. Rather, a turn to empirical realities has taken place, claiming that normative political philosophy and theory need to address empirical facts about global poverty and wealth. The talk argues that some aspects of the earlier “Critical Theory” and its notions of negativity, praxis, and communicative power allow for a non-empiristic link between normative theory and a (...)
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  14.  6
    Progress and Human Rights Justice as Evaluating Criteria for Global Developments.Georg Lohmann - 2020 - Yearbook for Eastern and Western Philosophy 2019 (4):241-254.
    The paper clarifies first a critical understanding of “progress”. Progress implies a development for the better, the comprehensive definition of which must be a conception of justice if progress is to justify global developments and political rule. Therefore a somewhat minimal but complex definition of “human rights justice”, as formulated in the international human rights pacts since 1948, is explained. Through this, the different but systematically interrelated human rights can allow for reflected and more comprehensive assessments of progress in different (...)
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  15.  4
    Compulsive Growth and the Dynamics of “Perverted Progress”.Jekaterina Markow - 2020 - Yearbook for Eastern and Western Philosophy 2019 (4):329-346.
    This text offers a critique of a certain development in political discourses on progress, namely the “decoupling” of notions of moral from notions of technological progress. This decoupling yields fatal social, economic and ecologic consequences in practice that ultimately amount to a virtual perversion of progress. The second part of the paper reflects upon the psychosocial drivers of this dynamic. I venture that the only motive that may explain why we reproduce this dynamic even as we increasingly suffer from its (...)
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  16.  5
    Towards a Transcultural Concept of Justice Based on Self-Respect.Christian Neuhäuser - 2020 - Yearbook for Eastern and Western Philosophy 2019 (4):261-276.
    The idea of global justice faces a serious challenge. We live in one global society and many regional and local societies at the same time. The existing plurality of institutional as well as cultural levels of social connection leads to this general question: what is the right site for addressing different questions of justice? Some philosophers argue that the paramount place for thinking about justice is the global level, but other philosophers claim that questions of justice presuppose a certain institutional (...)
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  17.  3
    Heideggerian Existence After Being and Time: In the Nameless ─ and a Brief Comparison of Namelessness and the Underlying Philosophy of Language Between Heideggerian and Buddhist Perspectives.Leung Po-Shan - 2020 - Yearbook for Eastern and Western Philosophy 2019 (4):379-407.
    In this article, the importance of the namelessness of language will be firstly explained through an analysis of authenticity in Heideggerian philosophy, and will be further clarified by way of the phenomenon of “profound boredom” from his Freiburg lecture. As the exploration of namelessness in Heideggerian philosophy plays a crucial role in bridging the gap between East and West, a brief comparison concerning the idea of namelessness and its underlying philosophy of language between the Heideggerian and the madhyamaka Buddhist tradition (...)
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  18.  3
    Global Justice: A Utopia and Concern of Humanitarianism.Gong Qun - 2020 - Yearbook for Eastern and Western Philosophy 2019 (4):39-54.
    Global justice or the lack thereof has internal connections with global poverty. Global justice is an ideal pursuit of cosmopolitanism, which regards basic human needs as its rightful object. The right to life, from the point of view of global justice, is the most fundamental in the list of Human Rights. International anarchy and the current international economic order, however, cast a utopian shadow on the realization of this right when we consider the de facto institutions and the ostensible goal (...)
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  19.  4
    Justice in Anthropocentrism. An Attitude Towards Contemporary Human Beings and Their Intellectual Crisis.Han Shuifa - 2020 - Yearbook for Eastern and Western Philosophy 2019 (4):255-260.
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  20.  5
    Rethinking Progress Today.Li Siming & Wang Xingfu - 2020 - Yearbook for Eastern and Western Philosophy 2019 (4):221-240.
    Historical progress is a core belief of the Enlightenment and modernity, also a spiritual catalyst of human emancipation in the past centuries. However, due to the naive understanding of scholars and its misuse by political power, the idea of progress has fallen from a realistic political belief in the pursuit of liberty and democracy to a metaphysical faith and a one-sided ideology. Instead of abandoning the concept itself, this paper will provide a new version for progress. In this version, supported (...)
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  21.  3
    Subjekt und Person: Zwei Selbst-Bilder des modernen Menschen in kulturübergreifender Perspektive.Kwan Tze-wan - 2020 - Yearbook for Eastern and Western Philosophy 2019 (4):347-378.
    Die beiden Begriffe „Subjekt“ und „Person“ repräsentieren zwei verschiedene Weisen, wie der abendländische Mensch zum Verständnis seines eigenen „Selbst“ gelangt. Während „Subjekt“ auf eine Selbstzentrierung hindrängt, bedeutet „Person“ von Anfang an eine „selbst-lose“ Einfühlung in den Anderen. Nach der Explikation dieser beiden Schlüsselbegriffe sollen einige weiterführende Reflexionen auf das Problem des „Selbst“ aus der Sicht der chinesischen Philosophie sichtbar machen, wie das Problem von einer post-europäischen Perspektive aus betrachtet werden kann.
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  22.  7
    Sheng-Sheng (生生) as Being-Between-Generations: On the Existential Structure of Confucian Ethics.Sun Xiangcheng - 2020 - Yearbook for Eastern and Western Philosophy 2019 (4):119-149.
    On the level of existential structure, “Shengsheng Buxi” unfolds an existential structure different from Heidegger’s “being-in-the-world”. This paper calls it “being-between-the-generations”. Through this existential structure, it reveals many aspects which Heidegger ignored in his existential analysis. The existence of “I” between generations is, first of all, a conjunction of generations, “this body” has its own origin. Its original facing the Other is to love his/her parents, and showing the structure of “being-together-with-the-generations” in filial piety; family implements the existence of “inheritance”, (...)
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  23.  3
    On the Justifications of Contemporary Global Justice Theories.Li Zhehan - 2020 - Yearbook for Eastern and Western Philosophy 2019 (4):55-62.
    Contemporary global justice theories could be introduced and reduced to three kinds: the deontological approach, the theory of obligation, and the theory of self-interest. Our analysis finds that only the theory of obligation and the theory of self-interest provide strong enough justifications for developed states and their people to assist underdeveloped states and their people. However, the theory of obligation requires some special preconditions, and the theory of self-interest cannot proceed in the name of justice, so we conclude that contemporary (...)
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