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Justin Tiwald
San Francisco State University
  1.  14
    On the View That People and Not Institutions Bear Primary Credit for Success in Governance: Confucian Arguments.Justin Tiwald - 2019 - Journal of Confucian Philosophy and Culture 31:65-97.
    This paper explicates the influential Confucian view that “people” and not “institutional rules” are the proper sources of good governance and social order, as well as some notable Confucian objections to this position. It takes Xunzi 荀子, Hu Hong 胡宏, and Zhu Xi 朱熹 as the primary representatives of the “virtue-centered” position, which holds that people’s good character and not institutional rules bear primary credit for successful governance. And it takes Huang Zongxi 黃宗羲 as a major advocate for the “institutionalist” (...)
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  2.  22
    Punishment and Autonomous Shame in Confucian Thought.Justin Tiwald - 2017 - Criminal Justice Ethics 36 (1):45-60.
    As recorded in the Analects, Kongzi (Confucius) held that using punishment to influence ordinary citizens will do little to develop a sense of shame (chi 恥) in them. This term is usually taken to refer to a sense of shame described here as “ autonomous,” understood as a predisposition to feel ashamed when one does something wrong because it seems wrong to oneself, and not because others regard it as wrong or shameful. Historically, Confucian philosophers have thought a great deal (...)
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  3.  94
    A Right of Rebellion in the Mengzi?Justin Tiwald - 2008 - Dao: A Journal of Comparative Philosophy 7 (3):269-282.
    Mengzi believed that tyrannical rulers can be justifiably deposed, and many contemporary scholars see this as grounding a right of popular rebellion. I argue that the text of the Mengzi reveals a more mixed view, and does so in two respects. First, it suggests that the people are sometimes permitted to participate in a rebellion but not permitted to decide for themselves when rebellion is warranted. Second, it gives appropriate moral weight not to the people’s judgments about the justifiability of (...)
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  4. Confucian Rights as a "Fallback Apparatus” 作为“备用机制”的儒家权利.Justin Tiwald - 2013 - Academic Monthly 学术月刊 45 (11):41-49.
    Liang Tao and Kuang Zhao, trans. Confucian rights can be characterized as a kind of “fallback apparatus,” necessary only when preferred mechanisms—for example, familial and neighborly care or traditional courtesies—would otherwise fail to protect basic human interests. In this paper, I argue that the very existence of such rights is contingent on their ability to function as remedies for dysfunctional social relationships or failures to develop the virtues that sustain harmonious Confucian relationships. Moreover, these remedies are not, strictly speaking, rights-based, (...)
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  5.  63
    Readings in Later Chinese Philosophy: Han to the 20th Century.Justin Tiwald & Bryan W. Van Norden (eds.) - 2014 - Hackett.
    An exceptional contribution to the teaching and study of Chinese thought, this anthology provides fifty-eight selections arranged chronologically in five main sections: Han Thought, Chinese Buddhism, Neo-Confucianism, Late Imperial Confucianism, and the early Twentieth Century. The editors have selected writings that have been influential, that are philosophically engaging, and that can be understood as elements of an ongoing dialogue, particularly on issues regarding ethical cultivation, human nature, virtue, government, and the underlying structure of the universe. Within those topics, issues of (...)
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  6.  72
    Stephen C. Angle: Sagehood: The Contemporary Significance of Neo-Confucian Philosophy. [REVIEW]Justin Tiwald - 2011 - Dao: A Journal of Comparative Philosophy 10 (2):231-235.
    Review of Stephen C. Angle's Sagehood: The Contemporary Significance of Neo-Confucian Philosophy.
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  7. Confucianism and Virtue Ethics: Still a Fledgling in Chinese and Comparative Philosophy.Justin Tiwald - 2010 - Comparative Philosophy 1 (2):55-63.
    The past couple of decades have witnessed a remarkable burst of philosophical energy and talent devoted to virtue ethical approaches to Confucianism, including several books, articles, and even high-profile workshops and conferences that make connections between Confucianism and either virtue ethics as such or moral philosophers widely regarded as virtue ethicists. Those who do not work in the combination of Chinese philosophy and ethics may wonder what all of the fuss is about. Others may be more familiar with the issues (...)
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  8.  39
    Dai Zhen's Defense of Self‐Interest.Justin Tiwald - 2011 - Journal of Chinese Philosophy 38 (s1):29-45.
    This paper is devoted to explicating Dai Zhen’s defense of self-interested desires, over and against a tradition that sets strict limits to their range and function in moral agency. I begin by setting the terms of the debate between Dai and his opponents, noting that the dispute turns largely on the moral status of directly self-interested desires, or desires for one’s own good as such. I then consider three of Dai’s arguments against views that miscategorize or undervalue directly self-interested desires. (...)
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  9. Is Sympathy Naive? Dai Zhen on the Use of Shu to Track Well-Being.Justin Tiwald - 2010 - In Kam-por Yu, Julia Tao & Philip J. Ivanhoe (eds.), Taking Confucian Ethics Seriously: Contemporary Theories and Applications. SUNY.
  10.  49
    Dai Zhen on Human Nature and Moral Cultivation.Justin Tiwald - 2010 - In John Makeham (ed.), The Dao Companion to Neo-Confucian Philosophy. Springer. pp. 399--422.
    An overview of Dai's ethics, highlighting some overlooked or misunderstood theses on moral deliberation and motivation.
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  11.  43
    Zhu Xi's Critique of Buddhism: Selfishness, Salvation, and Self-Cultivation.Justin Tiwald - 2018 - In John Makeham (ed.), The Buddhist Roots of Zhu Xi's Philosophical Thought. New York, USA: Oxford University Press. pp. 122-155.
    This article (1) offers a relatively comprehensive survey of criticisms of Buddhism made by the influential Chinese philosopher Zhu Xi 朱熹 (1130-1200) with translations of key passages, and (2) proposes that these criticisms are best understood as targeting the implicit presuppositions and practical implications of Buddhist teachings, not so much the explicit doctrines of the Buddhists. The article examines three sets of criticisms. The first has to do with Buddhist soteriology, the fundamental priority of Buddhist salvation, which Zhu takes to (...)
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  12.  79
    Confucianism and Human Rights.Justin Tiwald - 2011 - In Thomas Cushman (ed.), Routledge Handbook of Human Rights. Routledge. pp. 244-254.
    One of the most high-profile debates in Chinese philosophy concerns the compatibility of human and individual rights with basic Confucian doctrines and practices. Defenders of the incompatibilist view argue that rights are inconsistent with Confucianism because rights are (necessarily) role-independent obligations and entitlements, whereas Confucians think that all obligations and entitlements are role-dependent. Two other arguments have to do with the practice of claiming one's own rights, holding (a) that claiming one's rights undercuts family-like community bonds and (b) that giving (...)
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  13.  37
    Confucianism and Neo-Confucianism.Justin Tiwald - 2018 - In Nancy E. Snow (ed.), The Oxford Handbook of Virtue. New York, USA: Oxford University Press. pp. 171-89.
    In this chapter the author defends the view that the major variants of Confucian ethics qualify as virtue ethics in the respects that matter most, which concern the focus, investigative priority, and explanatory priority of virtue over right action. The chapter also provides short summaries of the central Confucian virtues and then explains how different Confucians have understood the relationship between these and what some regard as the chief or most comprehensive virtue, ren (humaneness or benevolence). Finally, it explicates what (...)
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  14.  36
    Two Notions of Empathy and Oneness.Justin Tiwald - 2018 - In Philip J. Ivanhoe, Owen Flanagan, Victoria S. Harrison, Hagop Sarkissian & Eric Schwitzgebel (eds.), The Oneness Hypothesis: Beyond the Boundary of Self. New York, USA: Columbia University Press. pp. 371-387.
    This essay is about the relations between two different types of empathy and two different conceptions of oneness. Roughly, the first type of empathy is what is sometimes called “other-focused” or “imagine-other” empathy, in which one reconstructs the thoughts and feelings that someone else has or would have. The second type, “self- focused” or “imagine-self” empathy, is the sort of emotional attitude someone adopts when she imagines how she would think or feel were she in the other person’s place. Some (...)
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  15.  99
    Xunzi on Moral Expertise.Justin Tiwald - 2012 - Dao: A Journal of Comparative Philosophy 11 (3):275-293.
    This paper is about two proposals endorsed by Xunzi. The first is that there is such a thing as a moral expert, whose moral advice we should adopt even when we cannot appreciate for ourselves the considerations in favor of it. The second is that certain political authorities should be treated as moral experts. I identify three fundamental questions about moral expertise that contemporary philosophy has yet to address in depth, explicate Xunzi’s answers to them, and then give an account (...)
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  16.  6
    Joy as a Moral Motive: A Response to Yong Huang's Why Be Moral?Justin Tiwald - 2019 - Philosophy East and West 69 (1):280-287.
    This essay is a response to Yong Huang's Why Be Moral? I raise three concerns about Huang's answer to the very question "Why Be Moral?" which is the subject of the first chapter of the book. First, I suggest that the justificatory interpretation of the question is as important as the motivational one, in general and for the Cheng brothers, and that it shouldn't be dismissed as quickly as Huang dismisses it. Second, I argue that joy cannot be the direct (...)
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  17.  36
    Reply to Stephen Angle.Justin Tiwald - 2011 - Dao: A Journal of Comparative Philosophy 10 (2):241-243.
    A follow-up to Tiwald's book review of Angle's Sagehood.
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  18.  63
    Dai Zhen on Sympathetic Concern.Justin Tiwald - 2010 - Journal of Chinese Philosophy 37 (1):76-89.
    I argue that Dai Zhen’s account of sympathetic concern is distinguished from other accounts of sympathy (and empathy) by several features, the most important of which are the following: First, he sees the awareness of our similarities to others as a necessary condition for sympathy but not a constituent of it. Second, the relevant similarities are those that are grounded in our common status as living creatures, and not in our common powers of autonomy or other traits that are often (...)
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  19.  95
    Well-Being and Daoism.Justin Tiwald - 2015 - In Guy Fletcher (ed.), The Routledge Handbook of Philosophy of Well-Being. Routledge. pp. 56-69.
    In this chapter, I explicate several general views and arguments that bear on the notion and contemporary theories of human welfare, as found in two foundational Daoist texts, the Daodejing and the Zhuangzi. Ideas drawn from the Daodejing include its objections to desire theories of human welfare and its distinction between natural and acquired desires. Insights drawn from the Zhuangzi include its arguments against the view that death is bad for the dead, its attempt to develop a workable theory of (...)
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  20.  53
    Does Zhu Xi Distinguish Prudence From Morality?Justin Tiwald - 2013 - Dao: A Journal of Comparative Philosophy 12 (3):359-368.
    In Stephen Angle’s Sagehood, he contends that Neo-Confucian philosophers reject ways of moral thinking that draw hard and fast lines between self-directed or prudential concerns (about what is good for me) and other-directed or moral concerns (about what is right, just, virtuous, etc.), and suggests that they are right to do so. In this paper, I spell out Angle’s arguments and interpretation in greater detail and then consider whether they are faithful to one of the chief figures in Neo-Confucian thought. (...)
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  21.  54
    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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  22. Dai Zhen.Justin Tiwald - 2006 - In Internet Encyclopedia of Philosophy.
    Encyclopedia entry on the Confucian philosopher Dai Zhen 戴震 (1724-1777).
     
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  23.  25
    Xunzi Among the Chinese Neo-Confucians.Justin Tiwald - 2016 - In Eric Hutton (ed.), Dao Companion to the Philosophy of Xunzi. Springer. pp. 435-473.
    This chapter explains how Xunzi's text and views helped shape the thought of the Neo-Confucian philosophers, noting and explicating some areas of influence long overlooked in modern scholarship. It begins with a general overview of Xunzi’s changing position in the tradition (“Xunzi’s Status in Neo-Confucian Thought”), in which I discuss Xunzi’s status in three general periods of Neo-Confucian era: the early period, in which Neo-Confucian views of Xunzi were varied and somewhat ambiguous, the “mature” period, in which a broad consensus (...)
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  24.  30
    A Case for Chinese Philosophy.Justin Tiwald - 2008 - In Amy Olberding (ed.), Newsletter on Asian and Asian-American Philosopher and Philosophies 8.1.
  25.  36
    Review of Philip J. Ivanhoe, Readings From the Lu-Wang School of Neo-Confucianism[REVIEW]Justin Tiwald - 2009 - Notre Dame Philosophical Reviews 9 (36).
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  26.  26
    Jìubāng xīnmìng: Gǔjīn zhōngxī cānzhào xià de gǔddiǎn rújiā zhèngzhì zhéxué 旧邦新命:古今中西参照下的古典儒家政治哲学. [REVIEW]Justin Tiwald - 2011 - Philosophy East and West 61 (3):573-576.
    A review of BAI Tongdong's A New Mission for an Old State.
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  27.  28
    Review of Daniel A. Bell, Beyond Liberal Democracy: Political Thinking for an East Asian Context[REVIEW]Justin Tiwald - 2007 - Notre Dame Philosophical Reviews 1 (14).
  28.  20
    Introduction: A Confucian Philosophical Agenda.Justin Tiwald - 2011 - Journal of Chinese Philosophy 38 (s1):3-6.
    Introduction to Confucian Philosophy: Innovations and Transformations, a supplement to the Journal of Chinese Philosophy.
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  29.  87
    Neo-Confucianism: A Philosophical Introduction.Stephen C. Angle & Justin Tiwald - 2017 - Cambridge, UK: Polity.
    Neo-Confucianism is a philosophically sophisticated tradition weaving classical Confucianism together with themes from Buddhism and Daoism. It began in China around the eleventh century CE, played a leading role in East Asian cultures over the last millennium, and has had a profound influence on modern Chinese society. -/- Based on the latest scholarship but presented in accessible language, Neo-Confucianism: A Philosophical Introduction is organized around themes that are central in Neo-Confucian philosophy, including the structure of the cosmos, human nature, ways (...)
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  30.  26
    Confucian Philosophy: Innovations and Transformations.Zhongying Cheng & Justin Tiwald (eds.) - 2011 - Wiley-Blackwell.
    New work on Confucian philosophy, published as a supplement to the Journal of Chinese Philosophy.
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  31.  37
    Ritual and Religion in the Xunzi.T. C. Kline & Justin Tiwald - 2014 - SUNY Press.
    Xunzi, a founding figure in the Confucian tradition, is one of the world's great philosophers and theorists of religion. For much of the last century, his work has been seen largely as critical of religion, particularly the popular beliefs and invocations of supernatural forces that underpin so many religious rituals. Contributors to this volume challenge this view and offer a more sophisticated picture of Xunzi. He emerges not as critic, but rather as an adherent of religion who seeks to give (...)
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  32. Internet Encyclopedia of Philosophy.Justin Tiwald - 2006
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  33. Oxford Handbook of Chinese Philosophy.Justin Tiwald (ed.) - forthcoming
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