This paper deals with Care of the Self under globalization. The first part refers to Johann P. Arnason’s interpretation of Jan Patočka’s work on super-civilization and shows the contradictions facing people in the Modern Era. It suggests that the concept of moderateness is an adequate point of departure for handling the various contradictions of the current epoch. The second part looks at selected aspects of Confucian philosophy in which moderateness, that is, the permanent search for a “middle position” is an (...) integral part of that philosophical tradition. The critical actualisation of Confucianism as proposed for instance by Heiner Roetz is seen as an appropriate way of developing the dialogical characteristics of Confucian philosophy. In the last part it is stressed that critical theory is of relevance when identifying various forms of suffering and because of its ability to understand and critically evaluate diverse cultural and social contexts. (shrink)

The Confucian revival, which manifests itself in the modern Confucian current, belongs to the most influential and important streams of thought in contemporary Chinese philosophy and represents a crucial part of the new prevailing ideologies in P. R. China. Although many books and articles on this topic are available in Chinese, academic studies in Western languages are still few and far between. The present article aims to introduce this stream of thought which is grounded in the conviction that traditional Confucianism, (...) understood as a specifically Chinese social, political, and moral system of thought can, if renewed and adapted to meet the conditions of the modern era, serve as the foundation for an ethically meaningful modern life. Simultaneously, modern Confucian philosophers also aim to provide a spiritual antidote to the alienation which is seen by them as a collateral effect of the capitalistic glorification of competition and the single-minded pursuit of profit. The scholars belonging to this stream sought to reconcile ‘Western’ and ‘traditional Chinese’ values, in order to create a theoretical model of modernization that would not be confused or equated with ‘Westernization’. (shrink)

This paper consists of two parts. The first deals with the issue of whether it is possible to coherently employ the term ‘critical Confucian’ in general, i.e. whether it is a paradox or oxymoron. It will be argued that Confucianism should not be identified with any particular ideology and, therefore, can be critical. This critical potential, in turn, can be developed by bringing it into dialogue with Critical Theory. As such, the second part indicates, in an introductory way, some possible (...) overlaps between Confucianism and Critical Theory by comparing Heiner Roetz’s and Axel Honneth’s respective interpretations of these traditions. (shrink)