56 found
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  1.  11
    Democracy after virtue: toward pragmatic Confucian democracy.Sungmoon Kim - 2018 - New York: Oxford University Press.
    Democracy -- Political participation -- Value of democracy -- Procedure and substance -- Justice -- State coercion and criminal punishment -- Sufficiency and equality -- Humanitarian intervention.
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  2.  24
    Theorizing Confucian Virtue Politics : The Political Philosophy of Mencius and Xunzi.Sungmoon Kim - 2019 - Cambridge University Press.
    Surprisingly little is known about what ancient Confucian thinkers struggled with in their own social and political contexts and how these struggles contributed to the establishment and further development of classical Confucian political theory. Leading scholar of comparative political theory, Sungmoon Kim offers a systematic philosophical account of the political theories of Mencius and Xunzi, investigating both their agreements and disagreements as the champions of the Confucian Way against the backdrop of the prevailing realpolitik of the late Warring States period. (...)
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  3.  62
    Service, reciprocity, and remedy: From Confucian meritocracy to Confucian democracy.Sungmoon Kim - 2024 - European Journal of Political Theory 23 (2):246-266.
    One of the most notable features in recent Confucian political theory is the advocacy of political meritocracy. Though Confucian meritocrats’ controversial institutional design has been subject to critical scrutiny, less attention has been paid to their underlying normative claims. This paper aims to investigate the two justificatory conditions of Confucian political meritocracy—the service condition and the reciprocity condition—in light of classical Confucianism and with special attention to moral disagreement. Finding the normative argument for Confucian political meritocracy both incomplete (in light (...)
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  4.  33
    The Violence of the Benevolent Ruler: Classical Confucianism and Punitive Expedition.Sungmoon Kim - 2023 - Philosophy Compass 18 (2):e12902.
    In the past two decades, scholars in China and beyond have vigorously demonstrated that the just war discourse is integral to classical Confucianism and that the classical Confucian idea of “punitive expedition” can be best understood in terms of humanitarian intervention. The sceptics, however, claim that in describing the ancient sage‐king's bloodless punitive expeditions, what classical Confucians really had in mind was not so much to endorse morally justified forms of aggressive war but to highlight the paramount importance of the (...)
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  5.  25
    Mencius’s Political Philosophy of Ren Government: Human Dignity and Distributive Justice.Sungmoon Kim - 2023 - In Yang Xiao & Kim-Chong Chong (eds.), Dao Companion to the Philosophy of Mencius. Springer. pp. 305-328.
    This chapter aims to shed new light on Mencius’s political philosophy by focusing on his idea of the ren government. It argues that the Mencian ren government is not so much a mere political expression of the ruler’s ren heart, but a system of distributive justice that requires both a special sense of political responsibility from the ruler for the material and moral well-being of the people and a constant and reliable maintenance of rules and regulations that promote the people’s (...)
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  6.  49
    Achieving the Way: Confucian Virtue Politics and the Problem of Dirty Hands.Sungmoon Kim - 2016 - Philosophy East and West 66 (1):152-176.
    In his classic essay “Political Action: The Problem of Dirty Hands,” Michael Walzer claims that “the dilemma of dirty hands is a central feature of political life, that it arises not merely as an occasional crisis in the career of this or that unlucky politician but systematically and frequently.”1 Defining the dilemma of dirty hands as a generic problem inherent in political life, Walzer then turns to Machiavelli’s provocative statement that a ruler must “learn to be able not to be (...)
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  7.  14
    Between Coherence and Principle: Li 理 and the Politics of Neo-Confucianism in Late Koryŏ Korea.Sungmoon Kim - 2021 - Philosophy East and West 71 (2):369-392.
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  8.  51
    The virtue of incivility: Confucian communitarianism beyond docility.Sungmoon Kim - 2011 - Philosophy and Social Criticism 37 (1):25-48.
    This article argues that in order to make Confucian communitarianism a viable political vision, namely, Civil Confucianism, its emphasis on civility must be balanced with what I call ‘Confucian incivility’, a set of Confucian social practices that temporarily upset the existing social relations and yet that, ironically, help those relations become more enduring and viable. The central argument is that ‘Confucian civility’ encompasses both social-harmonizing civilities that buttress the moral foundation of the Confucian social order and some incivilities that upset (...)
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  9.  73
    Beyond liberal civil society: Confucian familism and relational strangership.Sungmoon Kim - 2010 - Philosophy East and West 60 (4):476-498.
    In Conditions of Liberty, Ernest Gellner defines civil society as a unique modern condition in which a "modal self"—a moral agent liberated from "the tyranny of cousins or of rituals"—entertains an unprecedented amount of personal freedom.1 Otherwise stated, moral individualism is the foundation of a modern civil society where people encounter each other qua individuals (i.e., strangers). In line with this view, the predominant, formal-judicial, understanding of civil society in the recent social sciences2 is too limited, because its exclusive emphasis (...)
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  10.  58
    Confucian Authority, Political Right, and Democracy.Sungmoon Kim - 2017 - Philosophy East and West 67 (1):3-14.
    In the past two decades, normative Confucian political theory has emerged as one of the most vibrant subfields of political theory, spawning a variety of philosophical thoughts, normative ideas, and institutional suggestions that are relevant to the modern societal context of Confucian East Asia. Ideas such as “Confucian democracy” and “Confucian constitutionalism” are no longer considered oxymoronic or conceptually impossible, and scholars in this field continue to develop their theories from a wide range of philosophical perspectives. What is still missing, (...)
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  11.  11
    (1 other version)Abating contingency.Sungmoon Kim - 2016 - Philosophy and Social Criticism 42 (3):267-288.
    This article investigates the liberal political implications of Michael Oakeshott’s political theory of civility and civil association by focusing on his judicious attempts to abate contingency. It argues that Oakeshott’s political theory can be best understood as ‘political pluralism’, aimed at the maximalist accommodation of abundant and fluctuating human pluralities, individual and associational. By reinterpreting Oakeshott as a defender of civil society, composed of numerous purposive associations, against state-imposed monism, it argues that in Oakeshott’s theory civil association is devised to (...)
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  12. Anticipating ethical democracy in East Asia.Sungmoon Kim - 2020 - In Ruth Abbey (ed.), Cosmopolitan Civility: Global-Local Reflections with Fred Dallmayr. Albany: SUNY Press.
  13.  26
    The challenge of Confucian political meritocracy: A critical introduction.Sungmoon Kim - 2020 - Philosophy and Social Criticism 46 (9):1005-1016.
    This article aims to critically evaluate the recent proposals of Confucian political meritocracy by focusing on two sets of questions: the first set on the connection between traditional Confuciani...
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  14.  98
    Virtue Politics and Political Leadership: A Confucian Rejoinder to Hanfeizi.Sungmoon Kim - 2012 - Asian Philosophy 22 (2):177-197.
    In the Confucian tradition, the ideal government is called "benevolent government" (ren zheng), central to which is the ruler's parental love toward his people who he deems as his children. Hanfeizi criticized this seemingly innocent political idea by pointing out that (1) not only is the state not a family but even within the family parental love is short of making the children orderly and (2) ren as love inevitably results in the ruin of the state because it confuses what (...)
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  15.  31
    Transcendental collectivism and participatory politics in democratized Korea.Sungmoon Kim - 2008 - Critical Review of International Social and Political Philosophy 11 (1):57-77.
    This essay sheds new light on Korean democracy after democratization. It examines how the notion of ‘transcendental collectivism’, associated with familial bonds and the concept of chŏng, led to an emphasis on citizen‐empowerment. This participatory perspective replaced the militant elite‐led activism of the transitional period, which was underpinned by a Confucian ‘transcendental individualism’ predicated on the concept of ren. The argument is based on a detailed case study of a recent episode of citizen action. The article shows how the search (...)
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  16. Confucianism and acceptable inequalities.Sungmoon Kim - 2013 - Philosophy and Social Criticism 39 (10):0191453713507015.
    In this article, I explore an alternative model of Confucian distributive justice, namely the ‘family model’, by challenging the central claim of recent sufficientarian justifications of Confucian justice offered by Confucian political theorists – roughly, that inequalities of wealth and income beyond the threshold of sufficiency do not matter if they reflect different merits. I argue (1) that the telos of Confucian virtue politics – moral self-cultivation and fiduciary society – puts significant moral and institutional constraints on inequality even if (...)
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  17.  20
    Mencius on international relations and the morality of war: From the perspective of Confucian moralpolitik.Sungmoon Kim - 2010 - History of Political Thought 31 (1):33-56.
    This paper explores Mencius' political theory of international relations and the morality of war from the perspective of Confucian moralpolitik. It argues that while acknowledging the possibility of international justice among the feudal, yet de facto, independent states during the Warring States period, Mencius subscribed to the idea that international morality (and justice) can be best maintained under what I call 'Confucian international moral hierarchy' among the states. By upholding international moral hierarchy, Mencius attempted to achieve an international community in (...)
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  18.  48
    (1 other version)The Way to Become a Female Sage: Im Yunjidang’s Confucian Feminism.Sungmoon Kim - 2014 - Journal of the History of Ideas 75 (3):395-416.
  19.  30
    To Become a Confucian Democratic Citizen: Against Meritocratic Elitism.Sungmoon Kim - 2008 - British Journal of Political Science 43 (3):579-599.
  20.  18
    (1 other version)The Anatomy of Confucian Communitarianism: The Confucian Social Self and its Discontent 1.Sungmoon Kim - 2011 - Philosophical Forum 42 (2):111-130.
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  21.  14
    Confucian Citizenship? Against Two Greek Models.Sungmoon Kim - 2010 - Journal of Chinese Philosophy 37 (3):438-456.
  22.  5
    Confucian democratic constitutionalism.Elena Ziliotti, Sungmoon Kim, Rogers M. Smith, Yong Li, Richard Bellamy & Simon Sihang Luo - forthcoming - Contemporary Political Theory:1-30.
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  23.  7
    Author-Meets-Readers.Shuchen Xiang, Sungmoon Kim, Bryan W. Van Norden & Don J. Wyatt - 2024 - Journal of World Philosophies 9 (1).
    This author-meets-readers discussion centers Shuchen Xiang’s synopsis of her recent book _Chinese_ _Cosmopolitanism: The History and Philosophy of an Idea_ (2023a), which argues against assumptions that European global colonization and racial atrocities were consequences of human nature. Sungmoon Kim, Bryan W. Van Norden and Don J. Wyatt engage with Xiang about her thesis that historical China upheld a worldview that underscored cross-cultural exchange, mutual flourishing, and growth through cultural encounter. This worldview did not drive it to colonize the world. In (...)
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  24.  24
    The origin of political liberty in confucianism: A nietzschean intrepretation.Sungmoon Kim - 2008 - History of Political Thought 29 (3):393-415.
    Confucianism, traditionally affiliated with authoritarianism, is now credited with a strong allegiance to liberal values. But by centring on moral freedom, the liberal reinterpretation of Confucianism has paid less attention to the value of political liberty in it. If anything, it tends to treat political liberty merely as a derivative of moral freedom. Notwithstanding a dialectical relation between moral freedom and political liberty in Confucianism, however, Confucian political liberty cannot be properly understood without considering kingship as the political backdrop. This (...)
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  25.  26
    Mencius and Xunzi between Humaneness and Justice.Sungmoon Kim - 2023 - Philosophy East and West 73 (2):439-449.
    In lieu of an abstract, here is a brief excerpt of the content:Mencius and Xunzi between Humaneness and JusticeSungmoon Kim (bio)In his now classic Disputers of the Tao (1989), A. C. Graham aptly captured the central feature of the ancient Chinese world of thought in terms of the dispute about the Way between competing philosophical schools. But it has since long remained an intellectual challenge how to understand and evaluate the unfolding of the philosophical schools in ancient China [End Page (...)
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  26.  35
    John Dewey and Confucian Democracy: Towards Common Citizenship.Sungmoon Kim - 2015 - Constellations 22 (1):31-43.
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  27.  30
    Why Confucian Meritocrats Must Be Democrats: Contesting Non-political Human Rights.Sungmoon Kim - 2023 - Contemporary Political Theory 22 (3):285-306.
    After a decades-long debate on the compatibility between Confucianism and human rights, Confucian political theorists now seem to generally agree that the fallback theory of rights provides an account of human rights acceptable to both sides of the debate. Interestingly, some Confucian political meritocrats make a distinction between non-political human rights and political rights, and argue that while the former are subject to the fallback theory of rights, the latter are subject to the so-called “service conception” of rights, which authorizes (...)
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  28.  18
    The State of Nature in Comparative Political Thought: Western and Non-Western Perspectives.Stefan Dolgert, Owen Flanagan, Eric Goodfield, Stuart Gray, Jing Hu, Murad Idris, Sungmoon Kim, Al Martinich, Abraham Melamed, Magid Shihade, David Slakter, Michael Stoil & Siwing Tsoi (eds.) - 2013 - Lanham, Maryland: Lexington Books.
  29.  66
    A Pluralist Reconstruction of Confucian Democracy.Sungmoon Kim - 2012 - Dao: A Journal of Comparative Philosophy 11 (3):315-336.
    In this paper, I attempt to revamp Confucian democracy, which is originally presented as the communitarian corrective and cultural alternative to Western liberal democracy, into a robust democratic political theory and practice that is plausible in the societal context of pluralism. In order to do so, I first investigate the core tenets of value pluralism with reference to William Galston’s political theory, which gives full attention to the intrinsic value of diversity and human plurality particularly in the modern democratic context. (...)
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  30.  57
    Introduction: Nationalism in East Asia and East Asian Multiculturalism.Hsin-Wen Lee & Sungmoon Kim - 2018 - In Lee Hsin-Wen & Kim Sungmoon (eds.), Reimaging Nation and Nationalism in Multicultural East Asia. Routledge. pp. 1-22.
    National identity and attachment to national culture have taken root even in this era of globalization. National sentiments find expression in multiple political spheres and cause troubles of various kinds in many societies, both domestically and across state borders. Some of these problems are rooted in history; others are the result of massive global immigration. As US Secretary of State John Kerry tries to broker a new round of Israel-Palestine peace talks, the Israeli government continues expanding its settlements in disputed (...)
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  31.  71
    Between Good and Evil: Xunzi’s Reinterpretation of the Hegemonic Rule as Decent Governance.Sungmoon Kim - 2013 - Dao: A Journal of Comparative Philosophy 12 (1):73-92.
    This essay investigates Xunzi’s political philosophy of ba dao (Hegemonic Rule). It argues that Xunzi’s practical philosophy of ba dao was developed in the course of resolving the tension between theory and practice latent in Mencius’s account of ba dao . Its central claim is that contra Mencius who remained torn between his ideal political theory of ba dao and the practical utility and moral value of ba dao , Xunzi creatively re-appropriated ba dao as a “morally decent” (if not (...)
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  32.  32
    Contingency and responsibility in Confucian political theory.Sungmoon Kim - 2018 - Philosophy and Social Criticism 44 (6):615-636.
    In this article I investigate the Confucian sense of responsibility from the framework of “moral economy,” understood as a causal relationship between one’s virtue and non-moral goods including political position/success, and “contingency,” the failure of moral economy, and argue that early Confucians’ astute understanding of the contingent nature of the political world enabled them to subscribe to the non-causal sense of responsibility. Contrary to the common argument that Heaven was invoked by the Confucians in order to shield themselves from responsibility (...)
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  33.  11
    Confucianism, Law, and Democracy in Contemporary Korea.Sungmoon Kim (ed.) - 2015 - Rowman & Littlefield International.
    A collection of original essays developing a Confucian political and legal theory, focusing on South Korea, traditionally the most Confucian East Asian country in its legal, political, and cultural practices.
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  34.  16
    Confucian Public Reason Beyond Rawls.Sungmoon Kim - 2021 - In Robert A. Carleo & Yong Huang (eds.), Confucian Political Philosophy: Dialogues on the State of the Field. Springer Verlag. pp. 123-133.
    Sungmoon Kim finds the grounds of Robert A. Carleo III’s criticism too narrow, and argues that it fails to take into account his theory’s central aim: relevance to actual East Asian societies. Kim revises public reason as a means of public justification in a manner that is deliberately and explicitly non-Rawlsian-liberal—an instrument of democratic perfectionism for the East Asian societies that are sufficiently liberal, increasingly pluralist, and characteristically Confucian. That Carleo measures it by Rawlsian-liberal standards suggests his philosophical commitments have (...)
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  35.  25
    Confucius, Rawls, and the Sense of Justice by Erin M. Cline.Sungmoon Kim - 2015 - Philosophy East and West 65 (1):344-348.
  36.  29
    Family, Affection, and Confucian Civil Society.Sungmoon Kim - 2007 - International Studies in Philosophy 39 (4):51-75.
  37. Filiality, compassion, and confucian democracy.Sungmoon Kim - 2008 - Asian Philosophy 18 (3):279 – 298.
    _Ren, the Confucian virtue par excellence, is often explained on two different accounts: on the one hand, filiality, a uniquely Confucian social-relational virtue; on the other hand, commiseration innate in human nature. Accordingly there are two competing positions in interpreting ren: one that is utterly positive about the realization of universal love by the graduated extension of filial love, and the other that sees the inevitable tension between the particularism of filial love and the universalism of compassionate love and champions (...)
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  38.  36
    Fred Dallmayr’s postmodern vision of Confucian democracy: a critical examination.Sungmoon Kim - 2018 - Asian Philosophy 28 (1):35-54.
    As an advocate of ‘comparative political theory,’ Fred Dallmayr has long engaged with Confucianism with a new vision for democracy suitable in East Asia but little attention has been paid to his idea of Confucian democracy, which he presents as a specific mode of ethical or relational democracy. This paper investigates Dallmayr’s ethical vision of Confucian democracy, first, by articulating his postmodern reconceptualization of democracy in terms of post-humanism and, second, by examining his post-humanist reevaluation of Confucian virtue ethics as (...)
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  39.  30
    From Wife to Moral Teacher: Kang Chŏngildang on Neo-Confucian Self-Cultivation.Sungmoon Kim - 2014 - Asian Philosophy 24 (1):28-47.
    This paper aims to investigate the philosophical thought and moral practice of a Korean neo-Confucian female scholar named Kang Chŏngildang 姜靜一堂, who not only believed in moral equality between men and women and the possibility of female sagehood but actually empowered herself to become a moral paragon. Furthermore, Chŏngildang’s strong faith in moral equality between men and women enabled her to engage in social criticism of the existing educational system and social norms which discriminated against women, not by overcoming neo-Confucianism, (...)
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  40.  17
    Guest Editors' Words.Sungmoon Kim & Philip J. Ivanhoe - 2012 - Dao: A Journal of Comparative Philosophy 11 (3):273-273.
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  41.  19
    Hyperpluralism, political liberalism, and Confucian democracy.Sungmoon Kim - 2021 - Philosophical Forum 52 (1):29-40.
    In his recent book, Zhuoyao Li presents one of the most pointed criticisms of Confucian democracy from a political liberal standpoint. Li’s central argument is that liberal democracy, predicated on Rawlsian political liberalism, is the only legitimate form of democracy in East Asia’s pluralist societal context. Li advances his normative argument against Confucian democracy, first by reaffirming Rawls’s public conception of morality, then shifting his point of reference from Rawls to Alessandro Ferrara, and finally, defending a multivariate democracy in East (...)
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  42.  37
    Improving Confucian Democracy: Replies to Elstein and Angle.Sungmoon Kim - 2016 - Dao: A Journal of Comparative Philosophy 15 (3):453-465.
  43.  34
    In Defense of Public Reason Confucianism: Reply to Chan, Mang, Wong, and Angle.Sungmoon Kim - 2019 - Journal of Social Philosophy 50 (2):193-211.
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  44.  17
    Im Yunjidang.Sungmoon Kim - 2022 - New York, NY: Cambridge University Press.
    This Element aims to critically examine the philosophical thought of Im Yunjidang 任允摯堂, a female Korean Neo-Confucian philosopher from the Chosŏn 朝鮮 dynasty, and to present her as a feminist thinker. Unlike most Korean women of her time, Yunjidang had the exceptional opportunity to be introduced to a major philosophical debate among Korean Neo-Confucians, which was focused on two core questions-whether sages and commoners share the same heart-mind, and whether the natures of human beings and animals are identical. In the (...)
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  45.  32
    Making peace with the barbarians: Neo-Confucianism and the pro-peace argument in 17th-century Korea.Sungmoon Kim - 2023 - European Journal of Political Theory 22 (1):117-140.
    This article investigates the Neo-Confucian discourse on war, premised on the “Chinese versus barbarian” binary, and its impact on the Neo-Confucian scholar-officials of 17th-century Chosŏn Korea. It shows that Korean Neo-Confucians suffered invasions from the Jurchens, who they regarded as “barbarians,” and that the political debate on how to respond to the “barbarians” drove the advocates of the pro-peace argument to reimagine Chosŏn’s statehood. The article consists of three parts. First, it reconstructs the philosophical foundations of the mainstream Neo-Confucian discourse (...)
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  46.  20
    On Korean dual civil society: Thinking through Tocqueville and Confucius.Sungmoon Kim - 2010 - Contemporary Political Theory 9 (4):434-457.
    Korean civil society is often criticized because of its dual nature, that is, the paucity of social capital in everyday life and the plethora of collective political actions in the national civil society. Although liberals view such duality as the critical impediment to Korea’s authentic democratization, which would represent a fundamental, liberal-pluralist transformation of Korean society, this article rather acknowledges its cultural uniqueness and utilizes it as the basis on which to construct a Korean non-liberal democracy that is culturally pertinent (...)
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  47.  59
    Politics and Interest in Early Confucianism.Sungmoon Kim - 2014 - Philosophy East and West 64 (2):425-448.
    Confucianism has long been considered an ethical system that consciously opposes material interest. Most tellingly, upon King Hui of Liang’s question of how to make his state profitable, the quintessential political question that no sensible political leader can afford to avoid, Mencius, one of the three giants of Confucianism (alongside Confucius and Xunzi), responded, “Why must you mention the word ‘profit’ (he bi yue li 何必曰利)? All that matters is that there should be benevolence (ren 仁) and rightness (yi 義).”1As (...)
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  48.  2
    Political Self-Cultivation for Humane Government: Yi I’s Defense of the Way of the Hegemon in Neo-Confucian Korea.Sungmoon Kim - forthcoming - Philosophy and Social Criticism.
    As ardent followers of Mencius and Zhu Xi, virtually all Korean Neo-Confucians during the Chosŏn dynasty rejected the Way of the Hegemon by understanding it as directly opposed to the Kingly Way, a humane government allegedly conducted by ancient sage-kings. However, Yi I [Formula: see text]珥 (1536–1584), a prominent Neo-Confucian scholar-official in sixteenth-century Korea, endorsed the Way of the Hegemon as compatible with the Kingly Way by reconceptualizing it, otherwise predicated on strong consequentialist ethics, in a way consistent with Confucianism’s (...)
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  49.  17
    Political Theory and Classical Confucianism: A Reply to Wang, Back, Tiwald, and Ames.Sungmoon Kim - 2022 - Philosophy East and West 72 (2):527-537.
    Theorizing Confucian Virtue Politics: The Political Philosophy of Mencius and Xunzi aims to provide a holistic account of Mencius’ and Xunzi’s political thought by reconstructing their political ideas into coherent political theories in a way that is intelligible and interesting to contemporary readers, while paying close attention to the Warring States circumstances in which Mencius and Xunzi found themselves. As a political theorist, part of my motivation in writing this book was to initiate a vigorous philosophical conversation with the students (...)
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  50.  30
    Reversing the Stream: Virtue Politics and Moral Economy in Neo-Confucian Korea.Sungmoon Kim - 2020 - Dao: A Journal of Comparative Philosophy 19 (1):69-90.
    This article investigates the Neo-Confucian project of “reverse moral economy,” which aims to restore the ideal congruence between political power and moral virtue, by examining a political debate on the selection of the new Crown Prince and the incumbent ruler’s subsequent abdication that took place in Korea during the formative period of the Chosŏn 朝鮮 dynasty in light of the so-called “the Mencian trouble,” a compromise between Mencius’ ideal vision of Confucian virtue politics and his realistic concern with political stability. (...)
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