Dao: A Journal of Comparative Philosophy 9 (3):339-351 (2010)
This essay argues that moral self-cultivation as described in the Confucian tradition involves the cultivation of the body. Preparing the body in certain ways, perhaps by making it healthy, is a necessary part of moral self-cultivation. This claim includes: (a) nourishing the body in a proper way is a first step in moral self-cultivation, and the bodily care is instrumentally valuable to oneâs flourishing life; (b) making and keeping a healthy body is partly constitutive of a moral well-being and hence bodily care is also intrinsically valuable to a flourishing life. This perspective on embodied virtue is established through a discussion of qi. The body as the storehouse of qi is not only a passive reservoir of knowledge that serves as moral guidance, but also actively plays an indispensable and integral role in activities related to oneâs moral transformation. A well-cared for body provides a moral agent with the temporal and spatial possibility for moral refinement and an enhanced good life
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References found in this work BETA
Heaven as a Source for Ethical Warrant in Early Confucianism.Philip J. Ivanhoe - 2007 - Dao: A Journal of Comparative Philosophy 6 (3):211-220.
Caring as Relation and Virtue in Teaching.Nel Noddings - 2007 - In Rebecca L. Walker & P. J. Ivanhoe (eds.), Working Virtue: Virtue Ethics and Contemporary Moral Problems. Oxford University Press.
The Construction of Space in Early China.Mark Edward Lewis - 2005 - State University of New York Press.
Citations of this work BETA
Dao, Harmony and Personhood: Towards a Confucian Ethics of Technology.Pak-Hang Wong - 2012 - Philosophy and Technology 25 (1):67-86.
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