Countering the general reading of Confucian ethics as a form of virtue ethics or humanistic ethics, this essay reads Confucian ethics as a form of ethical personalism. Doing so, it examines the ethical orientations in the Confucian classics, The Analects, Da Xue, and others, pointing out that the touchstone concept of Confucian ethics taught in these classics is the person, recalling the Confucian motto of ethical cultivation, ?inner sagehood and outer kinghood?. It demonstrates that only the name of personalism describes (...) well the substance of Confucian ethics and captures its essence. It indicates that Confucian personalism is characterized by its starting not from the concept of the person or personhood as a divinely or naturally given, something akin to the Hindu Atman, but from the concept of the person or personhood that must be substantialized in ethical cultivation, e.g., cultivating a personhood after the image of the sage. (shrink)

ABSTRACTThis essay explores the Confucian theory of mind. Doing so, it first examines the early Confucian concept of the human mind as a substance that has both moral and cognitive functions and a universal nature. It then explores the neo-Confucian concept of the human mind, the original mind, and the relationships between the human mind and human nature, as well as between the human mind and the human body. Finally, it explores the Confucian concept of cultivation of the mind.

This essay explores the Confucian concept of the space of the mind and the Confucian view on cultivation of the space of mind. It then argues that the distinction between the mind as a mental substance and the body as a material substance is that the mind can be infinitely extended while the body can only extended to a certain limit.

Engaging in present debates on happiness, this essay shows that a good, happy life and an authentic life entail one another. Doing so, the essay first explores the Confucian approach to the relationships between happiness and authenticity, and between authenticity and value. It then presents the Heideggeran approach. Therefore, it demonstrates how authenticity, happiness, and value are inseparable in a person’s being; the so called fact-value dichotomy, even if it is applicable to non-human beings, has no magic touch in human (...) existence. (shrink)

This essay argues that a person's fate is defined by the interaction of necessity and contingency, indicating that a person's existential competence consists of his or her ability to dance well with both necessity and contingency, not merely with either of them. As a result, it rejects the traditional association of fate with fatalism and fatality on the one hand and resists the present current to define individual fate and identity merely in terms of contingency and as contingency on the (...) other hand. Meanwhile, it defines necessity that shapes a person's fate in terms of laws of nature and human existence, not as some predetermined scheme or design. (shrink)

Countering the present trend in the discourse on justice wherein human reason is perceived and marginalized as an embarrassment to justice and the trend to reject the concept of formal justice, this paper argues that there is formal justice and the essence of justice is setting things right and setting righteousness to stand straight. By this token, justice means the rule of reason, not the rule of power and desire, and the ethics of justice differs fundamentally from the ethics of (...) care/benevolence. The popular assumption that justice as the rule of reason is incompatible with the idea of justice as accommodating diversity is unjustified. The paper joins the present discourse on justice from a historical perspective. It examines the historical Confucian and neo-Confucian concept of justice in a way of its dialogues with other Western concepts of justice such as Plato's concept of justice. (shrink)

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 self-cultivation implies authenticating such a (...) substantive self. Finally, it demonstrates that in Confucian ethics, cultivating a person’s self and cultivating the person’s humanity are not separable and entail one another. (shrink)

This essay examines the concept of fate, exploring the causal-normative constraint problem in the existential phenomenology of humanity in _A Dream of Red Mansions_. It studies the structure, content, and origin of the consciousness and experience of fate, as it is illustrated in the phenomenology in the novel, exploring the causal and normative challenges that fate poses to the reality, value, authenticity, happiness, and freedom of a person. Doing so, the essay also demonstrates both the difference and affinity between the (...) Chinese concept of fate and Hindu concept of _karma_, as well as existentialist (Heideggeran) concepts of 'thrownness' and 'existentiality.'. (shrink)

This book inaugurates a new phenomenology of humanity wherein a conception of humans as a unique category of beings is developed, and new solutions to problems that are preoccupied in present existentialism are also developed.

Justice, Humanity and Social Toleration makes a novel statement of justice as setting human affairs right in accordance with the principles of human rights, human goods and human bonds; it explores the timely embodiments of this family of justice in our age including social toleration, and democracy.