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  1. The metaphysical background to early Confucian ethics.Tim Connolly - 2019 - Philosophy Compass 14 (12):e12637.
    What is the metaphysical background to early Confucian ethics? Is there a distinctive picture of reality that informs texts such as the Analects, Mencius, and Xunzi? Contemporary interpreters disagree on the answer to these questions, a division reflected not just in scholarly debates but in how early Confucian texts are introduced to larger audiences. This article will begin with a discussion of some general methodological issues involved in applying the term “metaphysics” to classical Chinese thought, and then examine a couple (...)
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  • Happiness and the Good Life: A Classical Confucian Perspective.Shirong Luo - 2019 - Dao: A Journal of Comparative Philosophy 18 (1):41-58.
    This essay examines the classical Confucian perspective on the topic of happiness through the lens of three Western theories: hedonism, desire satisfaction theory, and objective list theory. My analysis of the two classical texts—the Analects and the Mencius —reveals that three salient aspects of the Confucian conception of happiness, namely ethical pleasure, ethical desire, and moral innocence, play the fundamental role in the guidance and evaluation of an individual’s life. According to Confucius and Mencius, happiness consists primarily not in pleasure, (...)
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  • (1 other version)The Concept of Innateness as an Object of Empirical Enquiry.Richard Samuels - 2016 - In Wesley Buckwalter & Justin Sytsma (eds.), Blackwell Companion to Experimental Philosophy. Malden, MA: Blackwell. pp. 504-519.
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  • Mind and space: a Confucian perspective.Xunwu Chen - 2017 - Asian Philosophy 27 (1):1-15.
    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.
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  • Six Groups of Paradoxes in Ancient China From the Perspective of Comparative Philosophy.Chen Bo - 2014 - Asian Philosophy 24 (4):363-392.
    This paper divides the sophisms and paradoxes put forth by Chinese thinkers of the pre-Qin period of China into six groups: paradoxes of motion and infinity, paradoxes of class membership, semantic paradoxes, epistemic paradoxes, paradoxes of relativization, other logical contradictions. It focuses on the comparison between the Chinese items and the counterparts of ancient Greek and even of contemporary Western philosophy, and concludes that there turn out to be many similar elements of philosophy and logic at the beginnings of Chinese (...)
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  • (1 other version)Delving into the Ethical Dimension of.Nicolito A. Gianan - 2011 - Cultura 8 (1):63-82.
    The article aims to delve into the ethical dimension of Ubuntu philosophy, which is an African philosophy that reverberates in other cultures and in various forms, thus exemplifying its universality and universalizability. In this dimension, it tries to re-examine the notion of ethics in relation to morals/morality, including “is” and “ought”, with reference to the human person. Moreover, Ubuntu philosophy is articulated and communicated in the maxim that is an essential component inthe lived experiences of the Bantu-speaking African community: “A (...)
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  • Emotionales Versus Rationales: A Comparison Between Confucius’ and Socrates’ Ethics.Qingping Liu - 2013 - Asian Philosophy 23 (1):86-99.
    Socrates regards rational knowledge as the decisive factor of human life and even ascribes all virtues and moral actions to it, thereby stressing the ‘rationales’ of ethics. In contrast, Confucius regards kinship love as the decisive factor of human life and even grounds all virtues and moral actions on it, thereby stressing the ‘emotionales’ of ethics. Therefore, we should not lump them together by conceiving Confucius’ ethics also as based on ‘moral reason’.
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  • The Study of Chinese Philosophy in the English Speaking World.Xinyan Jiang - 2011 - Philosophy Compass 6 (3):168-179.
    This paper proposes that the study of Chinese philosophy in the English speaking world has evolved in the three stages, i.e., the stage of preliminary introduction, the stage of communication, and the stage of deep study. The paper also tentatively investigates how problematic methodology in the study of Chinese philosophy and the prevalent conception of philosophy contribute to the marginalization of Chinese philosophy in the English speaking world and suggests some possible ways for the study of Chinese philosophy to emerge (...)
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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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  • Confucius's Virtue Politics: Ren as Leadership Virtue.Shirong Luo - 2012 - Asian Philosophy 22 (1):15-35.
    This essay calls attention to an aspect of Confucius's notion of ren that has often been overlooked or even denied in much recent discussion of the topic. While the egalitarian aspect of ren, i.e., the idea that every human being has the potential to become a ren person, is frequently asserted, the leadership dimension of ren has for the most part been given short shrift. I argue that for Confucius, ren is the leadership virtue. This conclusion is mainly based on (...)
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  • Continuity of Heart-mind and Things-events: A Systematic Reconstruction of Neo-Confucian Epistemology.Haiming Wen - 2011 - Asian Philosophy 21 (3):269 - 290.
    Many scholars argue that there is no epistemology in Chinese philosophy, or that an epistemological sensibility was not fully developed in Chinese thinking. This leads western audiences to mistakenly think that Chinese philosophy is not properly ?philosophical?. This paper argues that there is a great deal of discourse about understanding the world as a whole in ancient Chinese philosophy. Taking Song-ming Neo-Confucianism as an example, the author shows that most researchers do not uncover its philosophical advancement as it developed throughout (...)
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  • To become a filial son, a loyal subject, or a humane person?—On the confucian ideas about humanity.Qingping Liu - 2009 - Asian Philosophy 19 (2):173 – 188.
    Confucius, Mencius, and Xunzi regard the human as an emotional being and especially consider such moral feelings as humane love, filial piety and devoted loyalty to be the constituent elements of humanity. On the one hand, they try to integrate the corresponding multiple roles of the humane person, filial son and loyal subject in harmony in order to make one become a true human in the ethical sense; on the other hand, they assign a supreme position merely to filial piety (...)
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  • The origin and role of the state according to the Li Shi chunqiu.James D. Sellmann - 1999 - Asian Philosophy 9 (3):193 – 218.
    To study the L shi chunqiu (or L -shih ch'un-ch'iu. Master L 's Spring and Autumn Annals is to enter into the tumultuous but progressive times of the Warring States period (403-221 BCE). 1 This period is commonly referred to as 'the pre-Qin period' because of the fundamental changes that occurred after the Qin unification. Liishi chunqiu was probably completed, in 241 BCE, by various scholars at the estate of L Buwei (L Pu-wei) the prime minister of Qin and tutor (...)
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  • Mencius's vertical faculties and moral nativism.Bongrae Seok - 2008 - Asian Philosophy 18 (1):51 – 68.
    This paper compares and contrasts Mencius's moral philosophy with recent development in cognitive science regarding mental capacity to understand moral rules and principles. Several cognitive scientists argue that the human mind has innate cognitive and emotive foundations of morality. In this paper, Mencius's moral theory is interpreted from the perspective of faculty psychology and cognitive modularity, a theoretical hypothesis in cognitive science in which the mind is understood as a system of specialized mental components. Specifically, Mencius's Four Beginnings (the basic (...)
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  • Confucian love and global ethics: How the Cheng Brothers would help respond to Christian criticisms.Yong Huang - 2005 - Asian Philosophy 15 (1):35 – 60.
    There is an increasing awareness that we are living in a global village, which demands a global ethics. In this article, I shall explore what contributions Confucianism, particularly its conception of love, can make. It has often been claimed that Confucian love is love with distinction, as a natural feeling, and as merely human love and so it is inferior to the Christian love, which is universal, commanded, and based on divine love. Drawing on the resources of the Cheng brothers' (...)
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  • Zhuangzi’s evaluation of qing and its relationship to knowledge.Chiu Wai Wai - 2021 - Asian Philosophy 31 (3):288-304.
    This paper articulates the relationship between knowledge and qing 情 in the Zhuangzi. I argue that Zhuangzi has a twofold view of qing, which is structurally similar to his view of knowledge. I sta...
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  • The Taiji Model of Self II: Developing Self Models and Self-Cultivation Theories Based on the Chinese Cultural Traditions of Taoism and Buddhism.Zhen-Dong Wang & Feng-Yan Wang - 2020 - Frontiers in Psychology 11.
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  • Transmitting and Innovating in Confucius: Analects 7:1.Jiyuan Yu - 2012 - Asian Philosophy 22 (4):375-386.
    Although the saying at Analects 7:1 is well-known and often mentioned in Confucian scholarship, there have been few focused discussions about what ‘transmitting’ means and in what sense it is contrasted to ‘innovating’. This article seeks to argue for the following points. The ‘transmitting/innovating’ relationship should be understood in relation to the Confucian notion of filial piety. Analects 7: 1 is indeed Confucius's self-conception of what he is doing, that is, his way of philosophizing. Traditionally, Confucius's transmitting has been thought (...)
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  • Be-ing (you 有) and non-be-ing (wu 無) in the Dao De Jing.Jing Liu - 2017 - Asian Philosophy 27 (2):85-99.
    This essay questions the meaning of be-ing and non-be-ing in the DDJ with regard to the root-source meaning of dao. I first explore the meaning of dao as the dark non-be-ing, revealing the connotations of the distinction between dao and things by comparison with some forms of Western metaphysics. The meaning of non-be-ing is elaborated in terms of the dynamic meanings of xu 虚 and chong 沖; The play between be-ing and non-be-ing is explored through the lens of yin and (...)
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  • Culture and systems of thought: Holistic versus analytic cognition.Richard E. Nisbett, Kaiping Peng, Incheol Choi & Ara Norenzayan - 2001 - Psychological Review 108 (2):291-310.
    The authors find East Asians to be holistic, attending to the entire field and assigning causality to it, making relatively little use of categories and formal logic, and relying on "dialectical" reasoning, whereas Westerners, are more analytic, paying attention primarily to the object and the categories to which it belongs and using rules, including formal logic, to understand its behavior. The 2 types of cognitive processes are embedded in different naive metaphysical systems and tacit epistemologies. The authors speculate that the (...)
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  • ‘Confucianization of law’ revisited.Chi Zeng - 2021 - Asian Philosophy 31 (1):88-103.
    1. A mainstream view on the origins of the imperial legal tradition in China is that imperial Chinese law underwent a process of Confucianization beginning in the Han dynasty. This point of view, f...
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  • Bibliografía seleccionada y comentada sobre Taoísmo Clásico : Obras generales y Zhuāng zǐ.Javier Bustamante Donas & Juan Luis Varona - 2015 - 'Ilu. Revista de Ciencias de Las Religiones 20:269-311.
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  • CHENG Yi's Moral Philosophy.Huang Yong - 2010 - In John Makeham (ed.), Dao Companion to Neo-Confucian Philosophy. New York: Springer. pp. 59--87.
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  • Manufacturing Mohism in the Mencius.Thomas Radice - 2011 - Asian Philosophy 21 (2):139-152.
    The Mencius contains several negative remarks about the Mohists and their doctrine of ‘universal love’ (jian’ai). However, little attention has been paid to whether Mencius’ descriptions of Mohism were accurate. Fortunately, there is a surviving record of the beliefs of Mozi in the text that bears his name. In this essay, I analyze this text and descriptions of Mohism from other early Chinese texts, and compare them to the criticisms of Mohism in the Mencius. Ultimately, I show that the image (...)
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  • The limit of language in daoism.Koji Tanaka - 2004 - Asian Philosophy 14 (2):191 – 205.
    The paper is concerned with the development of the paradoxical theme of Daoism. Based on Chad Hansen's interpretation of Daoism and Chinese philosophy in general, it traces the history of Daoism by following their treatment of the limit of language. The Daoists seem to have noticed that there is a limit to what language can do and that the limit of language is paradoxical. The 'theoretical' treatment of the paradox of the limit of language matures as Daoism develops. Yet the (...)
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  • The “One Mind, Two Aspects” Model of the Self: The Self Model and Self-Cultivation Theory of Chinese Buddhism.Kai Wang - 2021 - Frontiers in Psychology 12.
    Constructing a self model with universal cultural adaptability is a common concern of cultural psychologists. These models can be divided into two types: one is the self model based on Western culture, represented by the self theory of Marsh, Cooley, Fitts, etc.; the other is the non-self model based on Eastern culture, represented by the Mandela model of Hwang Kwang Kuo and the Taiji model of Zhen Dong Wang. However, these models do not fully explain the self structure and development (...)
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  • The Mencian Theory of Human Xing Reconsidered.Zhaolu Lu - 1999 - Journal of Chinese Philosophy 26 (2):147-163.
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  • The Value of Authenticity: Another Dimension of Confucian Ethics.Xunwu Chen - 2015 - Asian Philosophy 25 (2):172-187.
    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 (...)
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  • Être et êtres chez deux philosophes du XIIe-XIIIe siècles : Zhu Xi et Thomas d'Aquin.Réal Roy - 1988 - Laval Théologique et Philosophique 44 (1):103-115.
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  • Dao and skepticism.Paul Kjellberg - 2007 - Dao: A Journal of Comparative Philosophy 6 (3):281-299.
    The Zhuangzi raises skeptical problems it does not solve. At best, it asserts that solutions are unnecessary but does not prove it. This is not a fault of the text or its author; it is the logical consequence of the arguments themselves. Philosophically speaking, The Zhuangzi raises doubts, nothing more. Whether this is a good thing or a bad thing, and what we are supposed to do about it, is something we are left to decide for ourselves.
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  • A critique of Confucius’ philosophy.Michael Vincent Yang - 2016 - Asian Philosophy 26 (4):354-374.
    Throughout the millennia since the composition of the Analects, orthodox scholars have maintained that Confucius faithfully passed down the thought of early eras, particularly those of Yao and Shun: ‘I transmit but do not create ideas.’ This paper shows that Confucius actually subverted the essence of orthodox thought represented mainly by Yao and Shun. His subversion of orthodox thought compels perforce the idea of ‘ren,’ which concerns itself with the human world, to stand out with the near exclusion of otherworldliness (...)
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  • Interpersonal Harmony and Conflict for Chinese People: A Yin–Yang Perspective.Li-Li Huang - 2016 - Frontiers in Psychology 7.
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  • Confucian Ethics and Care Ethics: The Political Dimension of a Scholarly Debate.Chenyang Li - 2015 - Hypatia 30 (4):897-903.
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  • Cultural preferences for formal versus intuitive reasoning.Ara Norenzayan, Edward E. Smith, Beom Jun Kim & Richard E. Nisbett - 2002 - Cognitive Science 26 (5):653-684.
    The authors examined cultural preferences for formal versus intuitive reasoning among East Asian (Chinese and Korean), Asian American, and European American university students. We investigated categorization (Studies 1 and 2), conceptual structure (Study 3), and deductive reasoning (Studies 3 and 4). In each study a cognitive conflict was activated between formal and intuitive strategies of reasoning. European Americans, more than Chinese and Koreans, set aside intuition in favor of formal reasoning. Conversely, Chinese and Koreans relied on intuitive strategies more than (...)
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  • Updating Yin and Yang.Michael Slote - 2013 - Dao: A Journal of Comparative Philosophy 12 (3):271-282.
    Ethicists haven’t paid much attention recently to the Chinese complementarity of yin and yang. That complementarity can be updated to take into account and also form the basis for some of our contemporary ethical thinking. In my From Enlightenment to Receptivity, I argue that Western thought has overemphasized rational control/autonomy at the expense of the countervailing virtue of receptivity, and it turns out that the yin/yang complementarity can be profitably viewed as anticipating and clarifying a complementarity between receptivity and rational (...)
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  • Los sentimientos morales de la «tristeza» china. Una ilustración del acercamiento del Metalenguaje Semántico Natural (MSN) al análisis de algunas emociones chinas «básicas».Zhengdao Ye - 2001 - Isegoría 25:201-221.
    Este estudio emprende, desde el marco del Metalenguaje Semántico Natural desarrollado por Wierzbicka y algunos colegas, un detallado análisis semántico contrastivo y comparativo de dos conceptos de emoción: bei y ai , que son considerados como emociones básicas en los textos filosóficos chinos tradicionales. En él se demuestra que: a) de ninguna manera son intercambiables, ni equivalentes a la idea occidental de tristeza, b) son artefactos de la cultura china, conformados por las experiencias morales y sociales del pueblo chino y (...)
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  • Zen and the Art of Nourishing Life: Labor, Exhaustion, and the Malady of Meditation.Juhn Ahn - 2008 - Japanese Journal of Religious Studies 35 (1):177-230.
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  • On the origin of Shang and Zhou law.James D. Sellmann - 2006 - Asian Philosophy 16 (1):49 – 64.
    This paper refutes the hypothesis that Shang and Zhou law or penal law originated with the Miao tribe. After examining the sociological theory that custom is the basis of law, I focus on the role of ritual-action and law in Shang and Zhou China embodied in the military, the administrative operations at court, and in the records and literature, to show that the scientific position provides a reasonable interpretation that the Shang people originated their own law. The evidence for Shang (...)
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  • The Idea of Cyclicality in Chinese Thought.Yanming An - 2021 - Dao: A Journal of Comparative Philosophy 20 (3):389-406.
    The Chinese view of time and history cannot be defined as either “cyclicality” or “linearity” in the sense of St. Augustine and Hegel. Like the Indo-Hellenic cyclicality, it regards the cyclical movements as universal in both Heaven and human. Nevertheless, it contains neither the conception of Great Year or Mahayuga, nor that of repeated destruction and reconstruction of humankind. It holds that the cyclical movements do not recur as “uniform rotation,” but appear as a chain composed of countless links each (...)
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  • On confucius' principle of consanguineous affection: A reading of the dialogue about the three-year mourning in the lunyu.Qingping Liu - 2006 - Asian Philosophy 16 (3):173 – 188.
    In his dialogue with Zai Wo about the three-year mourning, Confucius establishes a principle of 'justification by feeling at ease,' and insists that one should transcend natural desires by moral emotions. More significantly, he further regards kinship love as the ultimate root and supreme principle of human life. Thus, this dialogue contains almost all the basic elements of the Confucian spirit of consanguineous affection.
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  • The Taiji Model of Self.Feng-Yan Wang, Zhen-Dong Wang & Rou-Jia Wang - 2019 - Frontiers in Psychology 10.
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  • How can corporations adopt Confucianism in business practices? Two representative cases.Shih-Ching Liu - 2020 - Business Ethics 29 (4):796-809.
    Ethics is one of the oldest scholarly topics, whether in Eastern Confucianism, Daoism, and Buddhism, or Western Deontology, Utilitarianism, and Virtue Theory, among others. Traditional ethics focuses on providing guidelines for behavior at a personal level. However, business ethics focuses more on corporations, with related studies addressing why corporations should practice social responsibility and embed ethics in business practices. Applying ethics to firms requires a variety of considerations in many areas. This is especially the case in Confucianism, which emphasizes self‐cultivation, (...)
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  • La irrupció de la filosofia en els segles XIX i XX. Pensament japonès contemporani. Pensament xinès contemporani.Montserrat Crespin Perales - 2011 - In Carles Prado-Fonts (ed.), Pensament i religió a Àsia Oriental. pp. 23-70.
    La irrupció de la filosofia en els segles XIX i XX. Pensament japonès contemporani. Pensament xinès contemporani.
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  • The ethics of my counterpart: public service ethics in Chinese philosophy.Sara Jordan - 2011 - Journal of Global Ethics 7 (3):361-373.
    China is rising. As China ascends in power, it is likely that ?Western? administrators ? American and European, in particular ? will find that they must interact with Chinese administrators more and more. In this article, I offer readers a brief glimpse into Chinese administrative ethics through an investigation of two forms of Chinese philosophy ? Confucianism and Taoism. In addition to reviewing these philosophies, I derive some consequences for a public service ethic that lies between the East and the (...)
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  • Business Ethics and Politics in China.Paul Steidlmeier - 1997 - Business Ethics Quarterly 7 (3):131-143.
    Abstract:Business ethics in China is highly politicized, both within China as well as on the global scene. Over the past years many issues of business ethics have arisen. It turns out that the Chinese often have a different set of ethical priorities with respect to the economy than do their Western counterparts. China possesses rich and well-developed ethical traditions that provide a meaningful basis for evaluating its own problems. This article reviews China’s ethical heritage and, at the same time, takes (...)
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  • Culture and cognition.Richard E. Nisbett & Ara Norenzayan - 2002 - In J. Wixted & H. Pashler (eds.), Stevens' Handbook of Experimental Psychology. Wiley.
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  • The gods of Abraham, Isaiah, and Confucius.Kelly James Clark - 2005 - Dao: A Journal of Comparative Philosophy 5 (1):109-136.
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  • QEOSA: A Pedagogical Model That Harnesses Cultural Resources to Foster Creative Problem-Solving.David Yun Dai, Huai Cheng & Panpan Yang - 2019 - Frontiers in Psychology 10:428304.
    The nature of creative thinking is complex and multifaceted, often involving cognitive processes and dispositions modulated by implicit cultural belief systems and ways of thinking. In this article, we build on existing research on the relations of creative thinking and culture, and explore how specific cultural resources can be harnessed to foster creative problem-solving in education. We first review the recent changes in our understanding of creative thinking, from an exclusive focus on cognitive processes to a more inclusive view of (...)
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