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A source book in Chinese philosophy

Princeton, N.J.,: Princeton University Press. Edited by Wing-Tsit Chan (1963)

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  1. Is Confucianism Good for Business Ethics in China?Po Keung Ip - 2009 - Journal of Business Ethics 88 (S3):463-476.
    This article examines whether and to what extent Confucianism as a resilient Chinese cultural tradition can be used as a sound basis of business practice and management model for Chinese corporations in the twenty-first century. Using the core elements of Confucianism, the article constructs a notion of a Confucian Firm with its concepts of the moral person ( Junzi ), core human morality ( ren, yi, li ) and relationships ( guanxi ), as well as benign social structure (harmony), articulated (...)
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  • The Relevance and Value of Confucianism in Contemporary Business Ethics.Gary Kok Yew Chan - 2007 - Journal of Business Ethics 77 (3):347-360.
    This article examines the relevance and value of Confucian Ethics to contemporary Business Ethics by comparing their respective perspectives and approaches towards business activities within the modern capitalist framework, the principle of reciprocity and the concept of human virtues. Confucian Ethics provides interesting parallels with contemporary Western-oriented Business Ethics. At the same, it diverges from contemporary Business Ethics in some significant ways. Upon an examination of philosophical texts as well as empirical studies, it is argued that Confucian Ethics is able (...)
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  • Researching Corporate Social Responsibility: An Agenda for the 21st Century.Paul C. Godfrey & Nile W. Hatch - 2006 - Journal of Business Ethics 70 (1):87-98.
    Corporate social responsibility is a tortured concept. We review the current state of the art across a number of academic disciplines, from accounting to management to theology. In a world that is increasingly global and pluralistic, progress in our understanding of CSR must include theorizing around the micro-level processes practicing managers engage in when allocating resources toward social initiatives, as well as refined measurement of the outcomes of those initiatives on stakeholder and shareholder interests. Scholarship must also account for the (...)
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  • The Confucian Concept of Jen and the Feminist Ethics of Care: A Comparative Study.Chenyang Li - 1994 - Hypatia 9 (1):70 - 89.
    This article compares Confucian ethics of Jen and feminist ethics of care. It attempts to show that they share philosophically significant common grounds. Its findings affirm the view that care-orientation in ethics is not a characteristic peculiar to one sex. It also shows that care-orientation is not peculiar to subordinated social groups. Arguing that the oppression of women is not an essential element of Confucian ethics, the author indicates the Confucianism and feminism are compatible.
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  • Confucian Virtue Ethics and Ethical Leadership in Modern China.Li Yuan, Robert Chia & Jonathan Gosling - 2022 - Journal of Business Ethics 182 (1):119-133.
    Research on ethical leadership in organizations has been largely based on Western philosophical traditions and has tended to focus on Western corporate experiences. Insights gained from such studies may however not be universally applicable in other cultural contexts. This paper examines the normative grounds for an alternative Confucian virtue-based ethics of leadership in China. As with Western corporations, organizational practices in China are profoundly shaped by their own cultural history and philosophical outlook. The ethical norms guiding both the practice and (...)
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  • Recent Approaches to Confucian Filial Morality.Hagop Sarkissian - 2010 - Philosophy Compass 5 (9):725-734.
    A hallmark of Confucian morality is its emphasis on duties to family and kin as weighty features of moral life. The virtue of ‘filiality’ or ‘filial piety’ (xiao 孝), for example, is one of the most important in the Confucian canon. This aspect of Confucianism has been of renewed interest recently. On the one hand, some have claimed that, precisely because it acknowledges the importance of kin duties, Confucianism should be seen as an ethics rooted in human nature that remains (...)
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  • Dao, Harmony and Personhood: Towards a Confucian Ethics of Technology.Pak-Hang Wong - 2012 - Philosophy and Technology 25 (1):67-86.
    A closer look at the theories and questions in philosophy of technology and ethics of technology shows the absence and marginality of non-Western philosophical traditions in the discussions. Although, increasingly, some philosophers have sought to introduce non-Western philosophical traditions into the debates, there are few systematic attempts to construct and articulate general accounts of ethics and technology based on other philosophical traditions. This situation is understandable, for the questions of modern sciences and technologies appear to be originated from the West; (...)
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  • On the Universality of Argumentative Reasoning.Hugo Mercier - 2011 - Journal of Cognition and Culture 11 (1-2):85-113.
    According to the argumentative theory of reasoning, humans have evolved reasoning abilities for argumentative purposes. This implies that some reasoning skills should be universals. Such a claim seems to be at odd with findings from cross-cultural research. First, a wealth of research, following the work of Luria, has shown apparent difficulties for illiterate populations to solve simple but abstract syllogisms. It can be shown, however, that once they are willing to accept the pragmatics of the task, these participants can perform (...)
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  • Special Topic: Filial Piety: The Root of Morality or the Source of Corruption?: Confucianism and Corruption: An Analysis of Shun’s Two Actions Described by Mencius.Liu Qingping - 2007 - Dao: A Journal of Comparative Philosophy 6 (1):1-19.
    Confucianism advocates the lofty moral ideal of “humane love” (ren ai 仁愛) and condemns immoral actions. Strangely enough, however, Mencius, a “paradigmatic Confucian intellectual” who believed that “a true man cannot be corrupted by wealth, subdued by power, or affected by poverty” (Tu 1989a: 15), highly commended such typically corrupt actions as bending the law for the benefit of relatives or appointing people by mere nepotism when he talked about Shun 舜 in the text of the Mencius. In the first (...)
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  • Selfhood and identity in confucianism, taoism, buddhism, and hinduism: Contrasts with the west.David Y. F. Ho - 1995 - Journal for the Theory of Social Behaviour 25 (2):115–139.
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  • The Mandate of Empathy.Michael Slote - 2010 - Dao: A Journal of Comparative Philosophy 9 (3):303-307.
    Confucian thinkers seem to have had something like our present concept of empathy long before that notion was self-consciously available in the West. Wang Yang-Ming’s talk of forming one body with others and similar ideas in the writings of Cheng Hao and, much earlier, of Mengzi make it clear that the Confucian traditions not only had the idea of empathy but saw its essential relation to phenomena like compassion, benevolence, and sympathy that are constitutive of the altruistic side of morality. (...)
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  • Is confucianism compatible with care ethics? A critique.Ranjoo Seodu Herr - 2003 - Philosophy East and West 53 (4):471-489.
    This essay critically examines a suggestion proposed by some Confucianists that Confucianism and Care Ethics share striking similarities and that feminism in Confucian societies might take “a new form of Confucianism.” Aspects of Confucianism and Care Ethics that allegedly converge are examined, including the emphasis on human relationships, and it is argued that while these two perspectives share certain surface similarities, moral injunctions entailed by their respective ideals of ren and caring are not merely distinctive but in fact incompatible.
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  • (1 other version)The End of Comparative Philosophy and the Task of Comparative Thinking: Heidegger, Derrida, and Daoism.Steven Burik - 2009 - State University of New York Press.
    A work of and about comparative philosophy that stresses the importance of language in intercultural endeavors.
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  • A Philosophical Defense of Culture: Perspectives from Confucianism and Cassirer.Shuchen Xiang - 2021 - SUNY Press.
    In A Philosophical Defense of Culture, Shuchen Xiang draws on the Confucian philosophy of "culture" and Ernst Cassirer's philosophy of symbolic forms to argue for the importance of "culture" as a philosophic paradigm. A defining ideal of Confucian-Chinese civilization, culture (wen) spans everything from natural patterns and the individual units that make up Chinese writing to literature and other refining vocations of the human being. Wen is thus the soul of Confucian-Chinese philosophy. Similarly, as a philosopher who bridged the classical (...)
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  • Zhu Xi’s Spiritual Practice as the Basis of His Central Philosophical Concepts.Joseph A. Adler - 2008 - Dao: A Journal of Comparative Philosophy 7 (1):57-79.
    The argument is that (1) the spiritual crisis that Zhu Xi discussed with Zhang Shi 張栻 (1133–1180) and the other “gentlemen of Hunan” from about 1167 to 1169, which was resolved by an understanding of what we might call the interpenetration of the mind’s stillness and activity (dong-jing 動靜) or equilibrium and harmony (zhong-he 中和), (2) led directly to his realization that Zhou Dunyi’s thought provided a cosmological basis for that resolution, and (3) this in turn led Zhu Xi to (...)
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  • A confucian reflection on genetic enhancement.Ruiping Fan - 2010 - American Journal of Bioethics 10 (4):62 – 70.
    This essay explores a proper Confucian vision on genetic enhancement. It argues that while Confucians can accept a formal starting point that Michael Sandel proposes in his ethics of giftedness, namely, that children should be taken as gifts, Confucians cannot adopt his generalist strategy. The essay provides a Confucian full ethics of giftedness by addressing a series of relevant questions, such as what kind of gifts children are, where the gifts are from, in which way they are given, and for (...)
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  • Sagely ease and moral perception.Stephen C. Angle - 2005 - Dao: A Journal of Comparative Philosophy 5 (1):31-55.
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  • Ethics of Care and Concept of Jen : A Reply to Chenyang Li.Lijun Yuan - 2002 - Hypatia 17 (1):107-129.
    This comparative study of the ethics of care and the Confucian concept of jen argue against two assumptions made by Chenyang Li in his own study of these two traditions. Against him, I argue that a "feminine" morality is not adequate to address human equality, and that care-orientated theories like jen and care seem incompatible with the feminist commitment to oppose the subjection of women.
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  • (1 other version)The End of Comparative Philosophy and the Task of Comparative Thinking: Heidegger, Derrida, and Daoism.Steven Burik - 2010 - State University of New York Press.
    _A work of and about comparative philosophy that stresses the importance of language in intercultural endeavors._.
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  • Person schemas: Evolutionary, individual developmental and social sources.Mardi J. Horowitz - 1991 - Behavioral and Brain Sciences 14 (2):309-310.
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  • Wuwei(non-action) Philosophy and Actions: Rethinking ‘actions’ in school reform.Seungho Moon - 2015 - Educational Philosophy and Theory 47 (5):455-473.
    This inquiry aims to enrich conversation regarding school reform. The author asks about what other discourses are possible when the action-oriented question of how to ‘act’ is a major approach to ‘fix’ current educational problems. Drawing from Taoist philosophy of wuwei (non-action), the author provides a frame to review current school reform movement. Political philosophy of wuwei highlights non-interference or non-intervention governance. Laozi discusses his theory of governance that a sage leader should take and explicates the paradox of non-action: By (...)
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  • Metaphysics and Agency in Guo Xiang's Commentary on the Zhuangzi.Chris Fraser - 2020 - In David Chai (ed.), Dao Companion to Xuanxue 玄學 (Neo-Daoism). Springer.
    This chapter explores how Guo Xiang’s views emerge from his approach to the metaphysics of dao 道 (way) and the place of human activity and agency in dao. Once we understand his views on these points, we can see that he holds a distinctive conception of the self and agency—and, accordingly, normatively appropriate action—on which self-fulfillment and easy, aimless freedom are consistent with his doctrine of non-mindedness, which in fact presents a precondition for attaining them. As I will show, GUO (...)
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  • Do Filial Values Corrupt? How Can We Know? Clarifying and Assessing the Recent Confucian Debate.Hagop Sarkissian - 2020 - Dao: A Journal of Comparative Philosophy 19 (2):193-207.
    In a number of papers, Liu Qingping has critiqued Confucianism’s commitment to “consanguineous affection” or filial values, claiming it to be excessive and indefensible. Many have taken issue with his textual readings and interpretive claims, but these responses do little to undermine the force of his central claim that filial values cause widespread corruption in Chinese society. This is not an interpretive claim but an empirical one. If true, it merits serious consideration. But is it true? How can we know? (...)
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  • Pragmatism and East-Asian Thought.Richard Shusterman - 2004 - Metaphilosophy 35 (1-2):13-43.
    After noting some conditions of historical and contemporary context that favor a dialogue between pragmatism and East‐Asian thought, which could help generate a new international philosophical perspective, this essay focuses on several themes that pragmatism shares with classical Chinese philosophy. Among the interrelated themes explored are the primacy of practice, the emphasis on pluralism, context, and flux, a recognition of fallibilism, an appreciation of the powers of art for individual, social, and political reconstruction, the pursuit of perfectionist self‐cultivation in the (...)
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  • How should doctors approach patients? A Confucian reflection on personhood.Daniel Fu-Chang Tsai - 2001 - Journal of Medical Ethics 27 (1):44-50.
    The modern doctor-patient relationship displays a patient-centred, mutual-participation characteristic rather than the former active-passive or guidance-cooperation models in terms of medical decision making. Respecting the wishes of patients, amounting to more than mere concern for their welfare, has become the feature central to certain modern bioethics theories. A group of ethical principles such as respect for autonomy, beneficence, non-maleficence, and justice has been proposed by bioethicists and widely adopted by many medical societies as an ethical guide to how doctors, in (...)
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  • Moral obligation and moral motivation in confucian role-based ethics.A. T. Nuyen - 2009 - Dao: A Journal of Comparative Philosophy 8 (1):1-11.
    How is the Confucian moral agent motivated to do what he or she judges to be right or good? In western philosophy, the answer to a question such as this depends on whether one is an internalist or externalist concerning moral motivation. In this article, I will first interpret Confucian ethics as role-based ethics and then argue that we can attribute to Confucianism a position on moral motivation that is neither internalist nor externalist but somewhere in between. I will then (...)
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  • Thematic Symposium Editorial: Virtue Ethics Between East and West.Miguel Alzola, Alicia Hennig & Edward Romar - 2020 - Journal of Business Ethics 165 (2):177-189.
    Virtue ethics is widely recognized as one of three major approaches in contemporary moral philosophy and arguably the most influential normative theory in business ethics. Despite its rich pedigree in Western and Eastern philosophy, most work in contemporary virtue ethics is part of the Western tradition. The purpose of this Thematic Symposium is to foster dialogue between Western and Eastern conceptions of virtue in business and engage them with questions about the nature, justification, and content of the virtues in each (...)
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  • The bioethical principles and Confucius' moral philosophy.D. F.-C. Tsai - 2005 - Journal of Medical Ethics 31 (3):159-163.
    This paper examines whether the modern bioethical principles of respect for autonomy, beneficence, non-maleficence, and justice proposed by Beauchamp and Childress are existent in, compatible with, or acceptable to the leading Chinese moral philosophy—the ethics of Confucius. The author concludes that the moral values which the four prima facie principles uphold are expressly identifiable in Confucius’ teachings. However, Confucius’ emphasis on the filial piety, family values, the “love of gradation”, altruism of people, and the “role specified relation oriented ethics” will (...)
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  • John Dewey and Daoist thought.James Behuniak - 2019 - Albany: SUNY Press, State University of New York.
    In this expansive and highly original two-volume work, Jim Behuniak reformulates John Dewey's late-period "Cultural turn" and proposes that its next logical step is an "intra-Cultural philosophy" that goes beyond what is commonly known as "comparative philosophy." Each volume models itself on this new approach, arguing that early Chinese thought is poised to join forces with Dewey in meeting an urgent cultural need: namely, helping the Western tradition to correct its outdated Greek-medieval assumptions, especially where these result in pre-Darwinian inferences (...)
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  • Dai Zhen on Human Nature and Moral Cultivation.Justin Tiwald - 2010 - In John Makeham (ed.), Dao Companion to Neo-Confucian Philosophy. New York: 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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  • Confucianism and organ donation: moral duties from xiao (filial piety) to ren (humaneness).Jing-Bao Nie & D. Gareth Jones - 2019 - Medicine, Health Care and Philosophy 22 (4):583-591.
    There exists a serious shortage of organs for transplantation in China, more so than in most Western countries. Confucianism has been commonly used as the cultural and ethical reason to explain the reluctance of Chinese and other East-Asian people to donate organs for medical purposes. It is asserted that the Confucian emphasis on xiao (filial piety) requires individuals to ensure body intactness at death. However, based on the original texts of classical Confucianism and other primary materials, we refute this popular (...)
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  • How It All Depends: A Contemporary Reconstruction of Huayan Buddhism.Li Kang - 2025 - In Justin Tiwald (ed.), The Oxford handbook of Chinese philosophy. New York: Oxford University Press.
    Few would deny that something ontologically depends on something else. Given that something depends on something, what depends on what? Huayan Buddhism 華嚴宗, a prominent Chinese Buddhist school, is known for its extensive thesis of interdependence, according to which everything depends on everything else. This intriguing thesis is entangled with seemingly paradoxical claims that everything is not only identified with everything else but also contained within it. Moreover, the radical thesis of interdependence entails that dependence is pervasive and symmetric. In (...)
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  • Towards Gratitude to Nature: Global Environmental Ethics for China and the World.Bo R. Meinertsen - 2017 - Frontiers of Philosophy in China 12 (2):207-223.
    This paper asks what should be the basis of a global environmental ethics. As Gao Shan has argued, the environmental ethics of Western philosophers such as Holmes Rolston and Paul Taylor is based on extending the notion of intrinsic value to that of objects of nature, and as such it is not very compatible with Chinese ethics. This is related to Gao’s rejection of most—if not all—Western “rationalist” environmental ethics, a stance that I grant her for pragmatic reasons (though I (...)
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  • Han Fei on the Problem of Morality.Eirik Lang Harris - 2012 - In Paul Goldin (ed.), Dao Companion to the Philosophy of Han Fei. New York: Springer.
    In much of pre-Qin political philosophy, including those thinkers usually labeled Confucian, Daoist, or Mohist, at least part of the justification of the political state comes from their views on morality, and the vision of the good ruler was quite closely tied to the vision of the good person. In an important sense, for these thinkers, political philosophy is an exercise in applied ethics. Han Fei, however, offers an interesting break from this tradition, arguing that, given the vastly different goals (...)
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  • Confucianism and ethics in the western philosophical tradition I: Foundational concepts.Mary I. Bockover - 2010 - Philosophy Compass 5 (4):307-316.
    Confucianism conceives of persons as being necessarily interdependent, defining personhood in terms of the various roles one embodies and that are established by the relationships basic to one's life. By way of contrast, the Western philosophical tradition has predominantly defined persons in terms of intrinsic characteristics not thought to depend on others. This more strictly and explicitly individualistic concept of personhood contrasts with the Confucian idea that one becomes a person because of others; where one is never a person independently (...)
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  • The a Priori Value and Feeling in Max Scheler and Wang Yangming.Yinghua Lu - 2014 - Asian Philosophy 24 (3):197-211.
    Following Mou Zongsan’s interpretation of Wang Yangming, this paper investigates the phenomenology of values and moral emotions in Max Scheler and the Confucian learning of heart, especially Wang Yangming. Part I illustrates the meaning of moral emotions in Confucianism and introduces Wang Yangming’s idea of pure knowing . Part II introduces Max Scheler’s idea of a priori value and feeling in order to explain how pure knowing could be both immanent and transcendental, both subjective and objective. Part III explores the (...)
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  • Self-Reported Risk and Delinquent Behavior and Problem Behavioral Intention in Hong Kong Adolescents: The Role of Moral Competence and Spirituality.Daniel T. L. Shek & Xiaoqin Zhu - 2018 - Frontiers in Psychology 9.
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  • Two Notions of Freedom in Classical Chinese Thought: The Concept of Hua 化 in the Zhuangzi and the Xunzi.Jiang Tao - 2011 - Dao: A Journal of Comparative Philosophy 10 (4):463-486.
    This essay is an attempt to sketch out two contrasting notions of freedom in the Zhuangzi and the Xunzi . I argue that to understand the classical Chinese formulations of freedom we should look at the concept of hua 化 (transformation or to transform). It is a kind of freedom that highlights the moral and/or spiritual transformation of the self and its entailments on the connection between the self and various domains of relationality. The Zhuangzian hua is the transformation of (...)
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  • Ethics, Income and Religion.Kit-Chun Lam & Bill W. S. Hung - 2005 - Journal of Business Ethics 61 (3):199-214.
    This paper investigates the relationship between ethics and income among individuals of different religions in the HKSAR of China. The presence of both traditional Chinese religion and Christianity from the West makes our study particularly interesting. The content of ethical beliefs varies with religion and thus the effect of ethics on income may also vary across religion. Furthermore, a reverse causal relationship may run from income to ethics. Since culture and taste affect the consumption behavior of a person, depending on (...)
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  • Agamben’s Potentiality and Chinese Dao: On experiencing gesture and movement of pedagogical thought.Amy Sloane & Weili Zhao - 2014 - Educational Philosophy and Theory 46 (4):348-363.
    Agamben’s potentiality, and Chinese dao, entail experiencing movement on being. This article presents our experiments with these movements in the context of pedagogy, putting at stake our mode of existence in thinking. We examine Agamben’s potentiality as an aporetic experience in pedagogy. We find echoes of dao movement in a controversial pedagogical event in China. Interlacing potentiality and dao with our experience of pedagogical thinking, each makes the other intelligible. We show that reasonings of pedagogy in the USA and China (...)
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  • 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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  • Fa (standards: Laws) and meaning changes in chinese philosophy.Chad Hansen - 1994 - Philosophy East and West 44 (3):435-488.
    Argues that throughout the classical period in China, the word `fa' consistently means measurable, publicly accessible standards for the application of terms used in behavioral guidance. Review of the Daoist analysis of the meaning of fa; Original philosophical role of fa; Detail of Chinese philosopher Han Feizi's theories on the legal use of the term `fa.'.
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  • Applying Laozi’s Dao De Jing in Business.Alicia Hennig - 2017 - Philosophy of Management 16 (1):19-33.
    China is a country with a long-standing and rich history. This rich history is also expressed in its cultural, religious and philosophical diversity. One of China’s most prominent and influential philosophical strands is Daoism, which is still practiced today despite the political turmoil of the 20th century. It came into existence at roughly the same time as Confucianism. This paper focuses on a particular work of the Daoist canon, which at the same time is one of its most prominent ones: (...)
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  • From intimidation to love: Taoist philosophy and love-based environmental education.Fan Yang, Jing Lin & Thomas Culham - 2019 - Educational Philosophy and Theory 51 (11):1117-1129.
    For decades, a review of environmental education initiatives in and beyond schools indicates that many of them were implemented from an anthropocentric perspective. The rationale behind them is often that we must not destroy the environment because doing so is harmful for ourselves, human beings. One striking feature of the various forms of environmental education is the use of fear as a motivator, as people are warned about the frightening consequences of environmental destruction on their life. While this type of (...)
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  • Thing-ing and No-Thing in Heidegger, Kant, and Laozi.Qingjie James Wang - 2016 - Dao: A Journal of Comparative Philosophy 15 (2):159-174.
    “Thing” and “nothing” are metaphysical themes of thinking for major philosophers both in the West and in East Asia, such as Heidegger, Kant, and Laozi 老子. In light of a discussion of Heidegger’s understanding of thing-ing and no-thing and of his critical interpretation of Kant on the same issue, I shall in this essay reconstruct a Laozian theory of thing and nothing. My conclusion is that thing and nothing are not two “things,” as often assumed by an epistemological approach, but (...)
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  • Substantive perspectivism: an essay on philosophical concern with truth.Bo Mou - 2009 - New York: Springer.
    This book is an inquiry into the philosophical concern with truth as one joint subject in philosophy of language and metaphysics and presents a theory of truth, substantive perspectivism (SP). Emphasizing our basic pre-theoretic understanding of truth (i.e., what is captured by the axiomatic thesis of truth that the nature of truth consists in capturing the way things are), and in the deflationism vs. substantivism debate background, SP argues for the substantive nature of non-linguistic truth and its notion’s indispensable substantive (...)
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  • The Nonduality of Motion and Rest: Sengzhao on the Change of Things.Chien-Hsing Ho - 2017 - In Youru Wang & Sandra A. Wawrytko (eds.), Dao Companion to Chinese Buddhist Philosophy. Dordrecht: Springer Verlag. pp. 175-188.
    In his essay “Things Do Not Move,” Sengzhao (374?−414 CE), a prominent Chinese Buddhist philosopher, argues for the thesis that the myriad things do not move in time. This view is counter-intuitive and seems to run counter to the Mahayana Buddhist doctrine of emptiness. In this book chapter, I assess Sengzhao’s arguments for his thesis, elucidate his stance on the change/nonchange of things, and discuss related problems. I argue that although Sengzhao is keen on showing the plausibility of the thesis, (...)
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  • Introducing Survival Ethics into Engineering Education and Practice.C. Verharen, J. Tharakan, G. Middendorf, M. Castro-Sitiriche & G. Kadoda - 2011 - Science and Engineering Ethics 19 (2):599-623.
    Given the possibilities of synthetic biology, weapons of mass destruction and global climate change, humans may achieve the capacity globally to alter life. This crisis calls for an ethics that furnishes effective motives to take global action necessary for survival. We propose a research program for understanding why ethical principles change across time and culture. We also propose provisional motives and methods for reaching global consensus on engineering field ethics. Current interdisciplinary research in ethics, psychology, neuroscience and evolutionary theory grounds (...)
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  • Naturalism and Moral Expertise in the Zhuangzi.Christopher Kirby - 2017 - Journal of East-West Thought 7 (3):13-27.
    This essay will examine scholarly attempts at distilling a proto-ethical philosophy from the Daoist classic known as the Zhuangzi. In opposition to interpretations of the text which characterize it as amoralistic, I will identify elements of a natural normativity in the Zhuangzi. My examination features passages from the Zhuangzi – commonly known as the “knack” passages – which are often interpreted through some sort of linguistic, skeptical, or relativistic lens. Contra such readings, I believe the Zhuangzi prescribes an art of (...)
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  • Confucian Family for a Feminist Future.Ranjoo Seodu Herr - 2012 - Asian Philosophy 22 (4):327-346.
    The Confucian family, not only in its historical manifestations but also in the imagination of the Confucian founders, was the locus of misogynist norms and practices that have subjugated women in varying degrees. Therefore, advancing women’s well-being and equality in East Asia may seem to require radically transforming the Confucian family to approximate alternative ideal conceptions of the family in the West. This article opposes such a stance by arguing that (1) Western conceptions of the family may be neither plausible (...)
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