Results for 'Confucian ethics'

999 found
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  1.  52
    The Influence of Confucian Ethics and Collectivism on Whistleblowing Intentions: A Study of South Korean Public Employees.Heungsik Park, Michael T. Rehg & Donggi Lee - 2005 - Journal of Business Ethics 58 (4):387-403.
    The current study presents the findings of an empirical inquiry into the effects of Confucian ethics and collectivism, on individual whistleblowing intentions. Confucian Ethics and Individualism–Collectivism were measured in a questionnaire completed by 343 public officials in South Korea. This study found that Confucian ethics had significant but mixed effects on whistleblowing intentions. The affection between father and son had a negative effect on internal and external whistleblowing intentions, while the distinction between the roles (...)
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  2.  66
    Confucian Ethics Exhibited in the Discourse of Chinese Business and Marketing Communication.Yunxia Zhu - 2009 - Journal of Business Ethics 88 (S3):517 - 528.
    With the internationalisation of the Chinese market, Confucian ethics began to draw researchers' attention. However, little research has been conducted in the specific application of Confucian ethics in marketing communication. This article fills in the research gap by examining how Confucian ethics underpins the discourse of Chinese Expo invitations. Chinese sales managers' views are incorporated into the analysis as substantiation of findings. Confucian ethics embraces both qing (emotion) and li (reason) and relevant (...)
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  3.  13
    Putting Confucian Ethics to the Test: The Role of Empirical Inquiry in Comparative Ethics.Erin M. Cline - 2017 - Journal of Religious Ethics 45 (4):666-686.
    This essay presents a case study of how normative and descriptive approaches to comparative religious ethics, as well as textual and empirical approaches, can be mutually enriching. Taking early Confucian ethical views on the centrality of parent-child relationships in childhood moral development as an example, I examine how empirical evidence can be brought to bear on certain dimensions of traditional ethical views in order to deepen our appreciation for them and help us to see how their insights might (...)
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  4.  59
    Confucian Ethics and Emotions.Yunping Wang - 2008 - Frontiers of Philosophy in China 3 (3):352-365.
    The Confucian understanding of emotions and their ethical importance confirms and exemplifies the contemporary Western renewed understanding of the nature of emotions. By virtue of a systematic conceptual analysis of Confucian ethics, one can see that, according to Confucians, the ethical significance of emotions, lies in that an ethical life is also emotional and virtues are inclinational. And a further exploration shows that the reason for the ethical significance is both that emotions are heavenly-endowed and that there (...)
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  5.  57
    What Would Confucius Do? – Confucian Ethics and Self-Regulation in Management.Peter R. Woods & David A. Lamond - 2011 - Journal of Business Ethics 102 (4):669-683.
    We examined Confucian moral philosophy, primarily the Analects, to determine how Confucian ethics could help managers regulate their own behavior (self-regulation) to maintain an ethical standard of practice. We found that some Confucian virtues relevant to self-regulation are common to Western concepts of management ethics such as benevolence, righteousness, wisdom, and trustworthiness. Some are relatively unique, such as ritual propriety and filial piety. We identify seven Confucian principles and discuss how they apply to achieving (...)
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  6.  86
    Ethics in the Confucian Tradition: The Thought of Mencius and Wang Yangming.Philip J. Ivanhoe, David S. Nivison, Bryan W. Van Norden, R. P. Peerenboom & Henry Rosemont - 2000 - Journal of Religious Ethics 28 (3):449-470.
    Scholars of early Chinese philosophy frequently point to the nontranscendent, organismic conception of the cosmos in early China as the source of China's unique perspective and distinctive values. One would expect recent works in Confucian ethics to capitalize on this idea. Reviewing recent works in Confucian ethics by P. J. Ivanhoe, David Nivison, R. P. Peerenboom, Henry Rosemont, and Tu Wei-Ming, the author analyzes these new studies in terms of the extent to which their representation of (...)
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  7.  49
    Confucian Ethics: A Comparative Study of Self, Autonomy, and Community.Kwong-Loi Shun & David B. Wong (eds.) - 2004 - Cambridge University Press.
    The Chinese ethical tradition has often been thought to oppose Western views of the self as autonomous and possessed of individual rights with views that emphasize the centrality of relationship and community to the self. The essays in this collection discuss the validity of that contrast as it concerns Confucianism, the single most influential Chinese school of thought. Alasdair MacIntyre, the single most influential philosopher to articulate the need for dialogue across traditions, contributes a concluding essay of commentary. This is (...)
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  8.  69
    Freedom and Moral Responsibility in Confucian Ethics.Chad Hansen - 1972 - Philosophy East and West 22 (2):169-186.
    Confucian moral philosophy doesn't seem to provide a theory of excuses. I explore an explanatory hypothesis to explain how excuse conditions might be built into the Confucian doctrine of rectifying names. In the process, I address the issue of the motivation for the theory. The hypothesis is that the theory provides not only excuse conditions, but also exception and conflict resolution roles for an essentially positive morality rooted in the traditional code of 禮 li/ritual, transmitted from the ancient (...)
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  9. Confucian Ethics of the Axial Age a Reconstruction Under the Aspect of the Breakthrough Toward Postconventional Thinking.Heiner Roetz - 1993
     
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  10. The Unity of Rule and Virtue: A Critique of a Supposed Parallel Between Confucian Ethics and Virtue Ethics.Yuli Liu - 2004 - Eastern Universities Press.
  11. Confucian Ethics Today: The Singapore Challenge.Weiming Tu - 1984 - Federal Publications.
  12.  25
    Holding an Aristotelian Mirror to Confucian Ethics?Yang Xiao - 2011 - Dao: A Journal of Comparative Philosophy 10 (3):359-375.
  13. Confucian Ethics and Impartiality: On the Confucian View About Brotherhood.Fang Xudong - 2012 - Frontiers of Philosophy in China 7 (1):1-19.
     
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  14. Compassion and Benevolence: A Comparative Study of Early Buddhist and Classical Confucian Ethics.Ok-Sun An - 1997 - Peter Lang.
  15. Ru Jia Lun Li Zheng Ming Ji: Yi "Qin Qin Hu Yin " Wei Zhong Xin = a Collection of Contention About Confucian Ethics.Qiyong Guo (ed.) - 2004 - Hubei Jiao Yu Chu Ban She.
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  16. Ren Xue Jie Shi Xue: Kong Meng Lun Li Xue Jie Gou Fen Xi = a Hermeneutics of the Ren-Learning: A Structural Analysis of Confucian Ethics.Youzheng Li - 2004 - Zhongguo Ren Min da Xue Chu Ban She.
  17.  46
    Confucian Ethics in Retrospect and Prospect.Qingsong Shen & Kwong-loi Shun (eds.) - 2007 - Council for Research in Values and Philosophy.
    desire. It is misleading to say that shu concerns the nature of desire in the ordinary sense, for it has more to do with the manner of satisfaction than ...
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  18. The Triadic Chord: Confucian Ethics, Industrial East Asia, and Max Weber: Proceedings of the 1987 Singapore Conference on Confucian Ethics and the Modernisation of Industrial East Asia.Weiming Tu (ed.) - 1991 - Institute of East Asian Philosophies.
  19.  38
    The Rise of Confucian Ritualism in Late Imperial China: Ethics, Classics, and Lineage Discourse.Kai-wing Chow - 1994 - Stanford University Press.
    This pathbreaking work argues that the major intellectual trend in China from the seventeenth through to the early nineteenth century was Confucian ritualism, as expressed in ethics and classical learning. Through the performance of rites, the early Qing scholars believed they could cultivate Confucian virtues and achieve social order. The author shows how Confucian ritualism, with its emphasis on lineage, became a broad movement of social reform that stressed conformity and clearly prescribed rules of behavior, expressed (...)
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  20.  93
    Confucian Environmental Ethics, Climate Engineering, and the “Playing God” Argument.Pak‐Hang Wong - 2015 - Zygon 50 (1):28-41.
    The burgeoning literature on the ethical issues raised by climate engineering has explored various normative questions associated with the research and deployment of climate engineering, and has examined a number of responses to them. While researchers have noted the ethical issues from climate engineering are global in nature, much of the discussion proceeds predominately with ethical framework in the Anglo-American and European traditions, which presume particular normative standpoints and understandings of human–nature relationship. The current discussion on the ethical issues, therefore, (...)
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  21.  48
    Managerial Harmony: The Confucian Ethics of Peter F. Drucker. [REVIEW]Edward J. Romar - 2004 - Journal of Business Ethics 51 (2):199-210.
    “Confucianism⋯ is a universal ethic in which the rules and imperatives of behavior hold for all individuals.” (Peter F. Drucker, Forbes, 1981). Peter Drucker is credited as the founder of modern American management. In his distinguished career he has written widely and authoritatively on the subject and to a large extent his work possesses a distinctive ethical tone. This paper will argue that Confucian ethics underlie much of Drucker's writing. Both Drucker and Confucius view power as the central (...)
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  22. Confucian Role Ethics: A Vocabulary.Roger T. Ames - 2011 - The Chinese University Press.
  23.  57
    The Effect of Confucian Work Ethics on Learning About Science and Technology Knowledge and Morality.Quey-Jen Yeh & Xiaojun Xu - 2010 - Journal of Business Ethics 95 (1):111 - 128.
    While Chinese societies often appear centralized and traditional, presumably impeding technology and innovation, these values may simply reflect the negative-leaning poles of Confucianism. This study proposes a Confucian work ethic dimension that stresses justified tradition. In combination with Western innovative cultures, this Chinese style might facilitate learning about knowledge and morality in an interaction seemingly unique to the Chinese science and technology sector. Specifically, contrary to the Western style that tolerates conflict to achieve harmony, Confucian work ethics (...)
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  24.  31
    Chinese Cosmology and Recent Studies in Confucian Ethics: A Review Essay. [REVIEW]Jane Geaney - 2000 - Journal of Religious Ethics 28 (3):449 - 470.
    Scholars of early Chinese philosophy frequently point to the nontranscendent, organismic conception of the cosmos in early China as the source of China's unique perspective and distinctive values. One would expect recent works in Confucian ethics to capitalize on this idea. Reviewing recent works in Confucian ethics by P. J. Ivanhoe, David Nivison, R. P. Peerenboom, Henry Rosemont, and Tu Wei-Ming, the author analyzes these new studies in terms of the extent to which their representation of (...)
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  25. Situationism and Confucian Virtue Ethics.Deborah S. Mower - 2013 - Ethical Theory and Moral Practice 16 (1):113-137.
    Situationist research in social psychology focuses on the situational factors that influence behavior. Doris and Harman argue that this research has powerful implications for ethics, and virtue ethics in particular. First, they claim that situationist research presents an empirical challenge to the moral psychology presumed within virtue ethics. Second, they argue that situationist research supports a theoretical challenge to virtue ethics as a foundation for ethical behavior and moral development. I offer a response from moral psychology (...)
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  26.  82
    Confucian Role Ethics: A Critical Survey.John Ramsey - 2016 - Philosophy Compass 11 (5):235-245.
    This article surveys recent scholarship on Confucian role ethics, examines some of its fundamental commitments, and suggests future directions for scholarship. Role ethics interprets early Confucianism as promoting a relational conception of persons and employs this conception to emphasize how a person's roles and relationships are the source of her ethical obligations and ethical growth. While there is much consensus among role ethic scholars, they disagree over the role of theory in further explicating the view and about (...)
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  27. Virtues and Roles in Early Confucian Ethics.Tim Connolly - 2016 - Confluence 4.
    Many passages in early Confucian texts such as the Analects and Mengzi are focused on virtue, recommending qualities like humaneness (ren 仁), righteousness (yi 義), and trustworthiness (xin 信). Still others emphasize roles: what it means to be a good son, a good ruler, a good friend, a good teacher, or a good student. How are these teachings about virtues and roles related? In the past decade there has been a growing debate between two interpretations of early Confucian (...)
     
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  28.  9
    Engineering Ethics Education, Ethical Leadership, and Confucian Ethics.Qin Zhu - 2018 - International Journal of Ethics Education 3 (2):169-179.
    Ethical leadership skills are crucial for professionally competent engineers working in a global context. This article explores the possibility of integrating a non-Western ethical tradition of Confucian ethics into the teaching of ethical leadership in engineering ethics. First comes a brief discussion of the historical origins of Confucianism and its persistence in contemporary Chinese culture. Second is a conceptualization of the major aspects of Confucian ethical leadership including moral power, role modeling, and meritocratic ethical leadership, introducing (...)
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  29.  14
    Affective and Normative Motives to Work Overtime in Asian Organizations: Four Cultural Orientations From Confucian Ethics.Jae Hyeung Kang, James G. Matusik & Lizabeth A. Barclay - 2017 - Journal of Business Ethics 140 (1):115-130.
    Asian workplaces are often characterized by cultures that require more overtime than other cultures. Although predictors for overtime work have been rigorously studied, it is still meaningful to investigate specific aspects of Eastern cultural values that stem from Confucian ethics and may influence overtime work among Asian employees. We suggest that four major Confucian orientations are positively associated with employees’ affective and normative motives, which in turn affect working overtime. This article extends management literature on the subjects (...)
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  30.  10
    Understanding Confucian Ethics: Reflections on Moral Development.Karyn Lai - 2007 - Australian Journal of Professional and Applied Ethics 9 (2).
    The standard criticisms of Confucian ethics appear contradictory. On the one hand, Confucian ethics is deemed overly rule-bound: it is obsolete because it advocates adherence to ancient Chinese norms of proper conduct. On the other hand, Confucian ethics is perceived as situational ethics—done on the run—and not properly grounded in fundamental principles or norms. I give reasons for these disparate views of Confucian ethics. I also sketch an account of Confucian (...)
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  31.  73
    Organ Donation by Capital Prisoners in China: Reflections in Confucian Ethics.M. Wang & X. Wang - 2010 - Journal of Medicine and Philosophy 35 (2):197-212.
    This article discusses the practice and development of organ donation by capital prisoners in China. It analyzes the issue of informed consent regarding organ donation from capital prisoners in light of Confucian ethics and expounds the point that under the influence of Confucianism, China is a country that attaches great importance to the role of the family in practicing informed consent in various areas, the area of organ donation from capital prisoners included. It argues that a proper form (...)
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  32.  12
    The Ethics of Self: Another Version of Confucian Ethics.Xunwu Chen - 2014 - Asian Philosophy 24 (1):67-81.
    My basic contention in this essay is that the proper characterization of Confucian ethics is not role-based ethics, rule-based ethics, or virtue ethics, but an ethics of the self or a self-based ethics. In essence, Confucian ethics is about how to realize a self in line with inner sagehood and outer kinghood ; it is about how to realize a self as fully self-conscious being-for-itself of definite character, substance, and personality. (...) ethics does not start with the assumption that there is a given self that should be made virtuous, rule-abiding, or dutiful, but starts from the assumption that a self needs to be created, developed, and realized in the ethical life while the potentiality of building a self is given. (shrink)
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  33.  93
    Confucian Ethics as Role-Based Ethics.A. T. Nuyen - 2007 - International Philosophical Quarterly 47 (3):315-328.
    For many commentators, Confucian ethics is a kind of virtue ethics. However, there is enough textual evidence to suggest that it can be interpreted as an ethics based on rules, consequentialist as well as deontological. Against these views, I argue that Confucian ethics is based on the roles that make an agent the person he or she is. Further, I argue that in Confucianism the question of what it is that a person ought to (...)
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  34.  20
    Taking Confucian Ethics Seriously: Contemporary Theories and Applications.Kam-por Yu, Julia Tao & Philip J. Ivanhoe (eds.) - 2010 - SUNY.
    A consideration of Confucian ethics as a living ethical tradition with contemporary relevance.
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  35.  18
    The Value of Authenticity: Another Dimension of Confucian Ethics.Xunwu Chen - 2015 - Asian Philosophy 25 (2):172-187.
    This paper explores the Confucian value of authenticity. Taking as the starting point of the Confucian concept of becoming authentic persons of bo, da, jing, and shen, the paper first demonstrates that a high–far–firm zhixiang, creativity, an examined life, and sincerity are four necessary conditions for a self to be an authentic one of bo, da, jing, and shen. It then demonstrates that Confucian ethics operates with a metaphysical concept of a substantive self and Confucian (...)
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  36. Does Confucian Ethics Integrate Care Ethics and Justice Ethics? The Case of Mencius.Chenyang Li - 2008 - Asian Philosophy 18 (1):69 – 82.
    In recent years, scholars of Confucian ethics have debated on important issues such as whether Confucian ethics embraces, or should embrace, universal values and impartiality. Some have argued that Confucian ethics integrates both care and justice, and that Confucian ethics is both particularistic and universalistic. In this essay, I will defend a view of the relation between care and justice and the relation between care ethics and justice ethics on the (...)
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  37.  23
    Psychological Argumentation in Confucian Ethics as a Methodological Issue in Cross-Cultural Philosophy.Rafal Banka - 2016 - Dao: A Journal of Comparative Philosophy 15 (4):591-606.
    Graham Priest claims that Asian philosophy is going to constitute one of the most important aspects in 21st-century philosophical research. Assuming that this statement is true, it leads to a methodological question whether the dominant comparative and contrastive approaches will be supplanted by a more unifying methodology that works across different philosophical traditions. In this article, I concentrate on the use of empirical evidence from nonphilosophical disciplines, which enjoys popularity among many Western philosophers, and examine the application of this approach (...)
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  38.  10
    Confucian Ethics as Role-Based Ethics.A. T. Nuyen - 2007 - International Philosophical Quarterly 47 (3):315-328.
    For many commentators, Confucian ethics is a kind of virtue ethics. However, there is enough textual evidence to suggest that it can be interpreted as an ethics based on rules, consequentialist as well as deontological. Against these views, I argue that Confucian ethics is based on the roles that make an agent the person he or she is. Further, I argue that in Confucianism the question of what it is that a person ought to (...)
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  39. Confucian Ethics and "the Age of Biological Control".A. T. Nuyen - 2007 - Philosophy East and West 57 (1):83-96.
    : Ronald Dworkin claims that if we are able to control our own biology, "our most settled convictions will . . . be undermined [and] we will be in a kind of moral free-fall." This is so because he takes moral convictions to be determined by the choices we make against a fixed biological background. It would seem that if Confucian ethics is grounded in ren xing (human nature) and if ren xing refers to a fixed biological background, (...)
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  40.  64
    Confucian Ethics and Japanese Management Practices.Marc J. Dollinger - 1988 - Journal of Business Ethics 7 (8):575 - 584.
    This paper proposes that an important method for understanding the ethics of Japanese management is the systematic study of its Confucian traditions and the writings of Confucius. Inconsistencies and dysfunction in Japanese ethical and managerial behavior can be attributed to contradictions in Confucius' writings and inconsistencies between the Confucian code and modern realities. Attention needs to be directed to modern Confucian philosophy since, historically Confucian thought has been an early warning system for impending change.
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  41.  12
    Nunchi, Ritual, and Early Confucian Ethics.Seth Robertson - 2019 - Dao: A Journal of Comparative Philosophy 18 (1):23-40.
    A central challenge for early Confucian ethics, which relies heavily on the moral rules, scripts, and instructions of ritual, is to provide an account of how best to deviate from ritual when unexpected circumstances demand that one must do so. Many commentators have explored ways in which the Confucian tradition can meet this challenge, and one particularly interesting line of response to it focuses on “mind-reading”—the ability to infer others’ mental states from their behavior. In this article, (...)
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  42.  55
    Sympathy and Perspective‐Taking in Confucian Ethics.Justin Tiwald - 2011 - Philosophy Compass 6 (10):663-674.
    This article spells out a forgotten debate in Confucian ethics that concerns the finer points of empathy, sympathy, and perspective-taking (sometimes called ‘role-taking’). The debate’s central question is whether sympathy is more virtuous when it is automatic and other-focused – that is, when we engage in perspective-taking without conscious effort and sympathize without significant reference to our selves or our own feelings.
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  43.  6
    Confucian Ethics in Western Discourse by Wai-Ying Wong.Mathew A. Foust - 2019 - Philosophy East and West 69 (1):1-3.
    Wai-ying Wong's Confucian Ethics in Western Discourse is an unusual book. The majority of its content is republished material, with Wong citing in the Acknowledgments twenty previously published articles duplicated in its pages. The book is organized in four parts: The Characteristics of Confucian Ethics, Confucian Ethics in Western Discourse, The Heritage and Development of Neo-Confucianism: The Thought of [the] Cheng Brothers, and Confucian Ethics and Contemporary Cultural Phenomena. These sections are mostly (...)
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  44. Early Confucian Ethics and Moral Sentimentalism.Shirong Luo - 2004 - Dissertation, University of Miami
    In this dissertation, the author compares early Confucian ethics with some forms of moral sentimentalism. The ethical views of two Confucian moralists, Kongzi and Mengzi are compared with Michael Slote's agent-based moral sentimentalist virtue ethics and Nel Noddings' feminine relational ethics of caring; the Confucian ethicist Xunzi's theory is compared with David Hume's classical version of moral sentimentalism. Through argumentation and theoretical reconstruction, the author attempts to establish that Kongzi and Mengzi's ethical accounts are (...)
     
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  45.  31
    Applying Confucian Ethics to International Relations.Cho-yun Hsu - 1991 - Ethics and International Affairs 5:15–31.
    The Confucian concept of morality and ethics, which dictated both domestic and international policies, maintained that through good government and internal peace and prosperity, China would play a leadership role in the world and serve as a universal paradigm for other nations.
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  46.  61
    Kam-Por Yu, Julia Tao, and Philip J. Ivanhoe (Eds.), Taking Confucian Ethics Seriously: Contemporary Theories and Applications. [REVIEW]Karyn Lai - 2012 - Dao: A Journal of Comparative Philosophy 11 (1):119-124.
    Kam-por Yu, Julia Tao, and Philip J. Ivanhoe (eds.), Taking Confucian Ethics Seriously: Contemporary Theories and Applications Content Type Journal Article Pages 1-6 DOI 10.1007/s11712-011-9253-y Authors Karyn Lai, School of History of Philosophy, The University of New South Wales, Sydney, NSW 2052, Australia Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009.
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  47.  17
    Li Zehou's Reconception of the Confucian Ethics of Emotion.Jinhua Jia - 2016 - Philosophy East and West 66 (3):757-786.
    Li Zehou 李澤厚, one of the outstanding contemporary thinkers, coins the term “emotio-rational structure” for his ethical theory. Li emphasizes a balanced and integrated structure of emotion and reason, and the core of this structure is an innovative combination of Kantian rationalism and Confucian ethics. Li admires Immanuel Kant’s rational ontology of ethics, but criticizes his exclusion of human emotion and desire. Li advocates complementing Kantian rationalism with the Confucian ethics of emotion, which he calls (...)
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  48.  9
    Cultural Crossings Against Ethnocentric Currents: Toward a Confucian Ethics of Communicative Virtues.Tan Sor-Hoon - 2005 - International Philosophical Quarterly 45 (4):433.
    Despite contemporary Confucianism’s aspirations to be a world philosophy, there is an ethnocentric strand within the Confucian tradition, most glaringly exemplified in Han Yu’s attacks on Buddhism. This paper re-assesses Confucian ethnocentrism in the context of contrary practices that indicate a more pragmatic attitude among Confucians toward cross-cultural interactions. It argues that while the ethnocentric tendency serves as constant reminder of the need for vigilance, and recognition of the difficulties of crossing cultural boundaries, there are nevertheless resources within (...)
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  49.  13
    Ren, Empathy and the Agent-Relative Approach in Confucian Ethics.Wai-Ying Wong - 2012 - Asian Philosophy 22 (2):133-141.
    The recent debate on whether Confucian Ethics should be viewed as a type of virtue ethics inevitably touches on the issue of the meaning of virtues such as ren ?, yi ?, and li ?. However, the argument would be over-simplified to claim that since Confucianism puts significant weight on virtues then it is virtue ethics. The conclusion would mainly depend on how we understand the key concepts such as ren, yi and the roles they play (...)
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  50.  88
    The Situationist Critique and Early Confucian Virtue Ethics.Edward Slingerland - 2011 - Ethics 121 (2):390-419.
    This article argues that strong versions of the situationist critique of virtue ethics are empirically and conceptually unfounded, as well as that, even if one accepts that the predictive power of character may be limited, this is not a fatal problem for early Confucian virtue ethics. Early Confucianism has explicit strategies for strengthening and expanding character traits over time, as well as for managing a variety of situational forces. The article concludes by suggesting that Confucian virtue (...)
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