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  1. (1 other version)Ren 仁 (Humaneness) and Li 禮 (Ritual) in a painting metaphor from the perspective of contextual individuality.Yuzhou Yang - 2021 - Asian Philosophy 32 (1):88-103.
    The contextual dimension of ren or li is celebrated in English studies of Confucian ethics. However, it often gives way to the issue of individual practice in studies concerning the relationship be...
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  • (1 other version)Ren 仁 (Humaneness) and Li 禮 (Ritual) in a painting metaphor from the perspective of contextual individuality.Yuzhou Yang - 2022 - Asian Philosophy 32 (1):88-103.
    ABSTRACT The contextual dimension of ren or li is celebrated in English studies of Confucian ethics. However, it often gives way to the issue of individual practice in studies concerning the relationship between ren and li due perhaps to an excessive focus on personal moral development. Inspired by a painting metaphor from the Analects, the present study reassesses this unbalanced approach to the ren-li relationship through the proposed theme of contextual individuality. In the wake of relationally constituted individuality in Confucian (...)
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  • A contextual review of the Nei 內 (internality) / Wai 外 (externality) debate in the Mencius.Yuzhou Yang - 2023 - Asian Philosophy 33 (4):347-362.
    The debate between Mencius 孟子 (c. 372-c. 289 B.C.) and his contemporary, Gaozi 告子, regarding the theme of ren nei yi wai 仁內義外 (internal compassion versus external propriety) in the Mencius has alwa...
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  • Part 2: Moral motivation and moral cultivation in Mencius—When one burst of anger brings peace to the world.Jing Iris Hu - 2019 - Philosophy Compass 14 (8):e12614.
    As a 4th century BCE Confucian text, Mencius provides a rich reflection on moral emotions, such as empathy and compassion, and moral cultivation, which has drawn attention from scholars around the world. This two-part discussion dwells on the idea of natural moral motivation expressed through the analogy of the four sprouts—particularly the sprout of ceyin zhixin (the heart of feelings others' distress)—as the starting point, the focus, and the drive of moral cultivation. In Part 1, I presented an integrated view (...)
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