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  1. Confucian Rituals and Aristotelian Habits.Kevin M. DeLapp - 2024 - Dao: A Journal of Comparative Philosophy 23 (2).
    This essay argues that Confucian ritual propriety (li 禮) and Aristotelian habit (hexis, ἔξις) play analogous roles within their respective ethical systems and that we can come to appreciate important dimensions of each category by juxtaposing it with the other. Despite numerous and deep dissimilarities, both li and hexis work to organize and publicize emotions and dispositions, ground true moral quality in phenomenally-present activity, and (leveraging insights from Marcel Mauss) contribute to shaping and actualizing an agent’s body and behavior. The (...)
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  • Famine, Affluence, and Confucianism: Reconstructing a Confucian Perspective on Global Distributive Justice.Baldwin Wong - 2023 - Dao: A Journal of Comparative Philosophy 22 (2):217-235.
    Recently, most of the discussions in Confucian political theory have concentrated on whether Confucianism is compatible with local political practices, such as liberal democracy. The question of how Confucians view global distributive justice has not yet received critical attention. This essay aims to fill this gap. I will first describe a contractualist methodology, which aims at deriving substantial political principles from a formal conception of the person. Then I will discuss what conception of the person Confucianism assumes. Finally, I will (...)
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  • Trouble with korean confucianism: Scholar-official between ideal and reality.Kim Sungmoon - 2009 - Dao: A Journal of Comparative Philosophy 8 (1):29-48.
    This essay attempts a philosophical reflection of the Confucian ideal of “scholar-official” in Joseon Korea’s neo-Confucian context. It explores why this noble ideal of a Confucian public being had to suffer many moral-political problems in reality. It argues first that because the institution of Confucian scholar-official was actually a modus-operandi compromise between Confucianism and Legalism, the Confucian scholar-officials were torn between their ethical commitment to Confucianism and their political commitment to the state; and second, that because the Cheng-Zhu neo-Confucianism vigorously (...)
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  • 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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  • Learning and Li: The Confucian Process of Humanization Through Ritual Propriety.Geir Sigurdsson - 2004 - Dissertation, University of Hawai'i
    Li, often translated as "ritual" or "ritual propriety," is among the most controversial notions of the Confucian philosophy. Its strong association with the Zhou tradition has caused it to be regarded with suspicion by both Western and Chinese representatives of modernity, mainly on the basis of the Enlightenment insistence of progressive rationality and liberation from the yoke of tradition. This work endeavors to offer a more balanced discussion of li by approaching it from the point of view of the Confucian (...)
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