On the one hand, Confucianism and Christianity advocate universal love for all humans on the ultimate basis of particular love for parents or for God respectively. On the other hand, they have to sacrifice the former for the latter in cases of conflict since they give top priority merely to the latter. In order to overcome this paradox in theory and realize the ideal of universal love in practice, they should transform their particularistic frameworks into universalistic ones and assign a (...) supreme position to their ideas of universal love for all humans, which imply in a potential way a modern, humanistic principle ‘respect the deserved rights of every human being’. (shrink)

Jin Yuelin (1895?1984), a Chinese logician and philosopher, is greatly influenced by Hume's and Russell's philosophies. How should we respond to Hume's problem of induction? This is an important clue to understand Jin's whole philosophical career. The first section of this paper gives a brief historical review of Russell and Jin. The second section outlines Hume's skeptical arguments against causality and induction. The third section expounds Russell's justification of induction by discussing his views on Hume's skepticism, causality, principle of induction, (...) and empirical postulates. The fourth section clarifies Jin's justification of induction by discussing his critique of Hume's epistemology and his arguments for the reliability of causality and the eternal truth and apriority of the principle of induction. The final section compares Jin's justification of induction with Russell's and concludes that there are similarities and differences between their projects and that both their attempts fail. This paper takes the similar responses to the problem of induction by Jin and Russell to demonstrate the communication that there has been between Chinese philosophers and the Western ones. (shrink)

This essay presents an in-depth interpretation of the controversial dialogue in Analects 13.18 through careful and critical investigation of its historical background and philosophical significations. With a clarification of the multifaceted connotations of the word zhi (?, upright, forthright), my study brings out the play of irony in Confucius's words in Analects 13.18. According to my interpretation, not only is Confucius's reaction not inappropriate but it also demonstrates the art of early Confucian moral discretion that was informed by the teaching (...) of quan (? moral discretion). Accordingly, Confucius's judgment of the case embodied a high and bright middle way of moral choice originating in the openness and sincerity of heart. It epitomized a singular moment of deliberation and decision that was responsible for a sinuous opening of piety and individuality within the interplay of conflicting conditions and requisitions. (shrink)

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 (...) a viable system of morality today. On the other hand, some have argued that the extreme emphasis on filial duties is precisely the aspect of Confucian moral philosophy that ought to be jettisoned in favor of greater impartialism; without mitigating its emphasis on filial piety, Confucianism risks irrelevance to modern concerns. In this paper, I will outline the nature of filial morality in the Confucian tradition and discuss these recent contributions to the literature. (shrink)

This paper addresses the current revival of Confucianism in China. It analyzes its political issues and outcomes, underlines the possible defects in Confucianism as a theory of politics, i.e., as a science and art of government and a public ethics. It looks back to the dialectical relationship between Confucius and Mencius and shows how the presence of Confucianist elements in 20th-century politics contributed to shape the public and political sphere in contemporary China. The strains between revolutionary and reformist orientations through (...) the last century are still at work in current social movements and reflected in political debates. (shrink)

As we enter the new millennium, it has become more important to review and discover ancient wisdom. The project to build a harmonious society requires us to know our own “culture.” The biggest conflicts we human beings face are the conflicts between man and nature, man and man (man and society), and body and mind. The three philosophical propositions, “the unity of Heaven and man,” “the unity of self and others,” and “the unity of body and mind” of Confucianism may (...) provide precious insight in dealing with the three above-mentioned conflicts, and we should pay special attention to these resources. (shrink)

John Dewey and Bertrand Russell visited China at around the same time in 1920. Both profoundly influenced China during the great transition period of this country. This article will focus on the differences between the two great figures that influenced China in the 1920s. This comparison will examine the following five aspects: 1. Deweyanization vs. Russellization; 2. Dewey’s “Populism” vs. Russell’s “Aristocraticism”; 3. Dewey’s “Syntheticalism” vs. Russell’s “Analyticalism”; 4. Dewey’s “Realism” vs. Russell’s “Romanticism”; 5. Dewey’s “Conservatism” vs. Russell’s “Radicalism”. This (...) examination will highlight that, although their visit left indelible impressions among Chinese intellecturals, for the radical Marx–Leninists, any Western philosophy and socio-political theories, including Dewey’s and Russell’s, were prejudicial, outworn, and even counterrevolutionary. Soon “Marxi–Leninization” was gradually substituted for “Deweyanization” and “Russellization.”. (shrink)

The family could be mobilized as a political resource for economic 'development'. What kind of family would be compatible with a knowledge-based economy? We argue that authoritarian Confucian familism is incompatible with the knowledge-based economy; but it is possible to construct a different model of the ideal Confucian family which will be compatible with such an economy: a family ideal that emphasizes internal strengths of relationships rather than building barriers to keep out 'undesirable influences', that advocates a respect for authority (...) that is authoritative rather than authoritarian. (shrink)

The project is to traverse with quite novel questions, and as though with new eyes, the enormous, distant, and so well hidden land of morality—of morality that has actually existed, actually been lived.This essay offers a contribution to the consilience of the humanities, social sciences, and life sciences in accord with naturalism (in a spirit closer to Slingerland 2008 than Wilson 1998). Human beings have a shared nature produced by evolutionary history and modified by culture, where 'culture' refers to "information (...) capable of affecting individuals' behavior that they acquire from other members of their species through teaching, imitation, and other forms of social transmission" (Richerson and Boyd 2005, p. 5). .. (shrink)

The purpose of this article is to demonstrate that there are ample resources in the English-speaking academic community to enable philosophers who cannot read Chinese to work with material from the Western Han dynasty in their research or teaching. It discusses three kinds of resources, with the aim of developing a community of philosophers engaged in a sustained conversation about Western Han thought. These resources are histories that describe various aspects of the Han dynasty, translations of key texts, and intellectual (...) histories that examine specific thinkers or texts from the Han. This article also provides a detailed example of one way in which Western Han texts demonstrate the diversity of Chinese philosophy with regard to value conflicts. (shrink)

Western society has been diverted from the goal of spiritual freedom and autonomy as expressed in the ancient Pythagorean 'theory of the cosmos'. Indeed, following Heidegger's analysis, it can be seen that modern Western society has arrived at the opposite pole of anthropocentric 'absolute subjectivism' in which the entire non-human world is seen as a material resource to be consumed in the satisfaction of our egoistic passive desires. It is further argued that Spinozism is actually a modern version of the (...) 'theory of the cosmos' which, when supplemented by a vision of man's identity with the ecological world, would provide us with the only adequate portrayal of the God/Nature/Man relationship. (shrink)

By 1918 Bertrand Russell had well-formed and distinctive opinions on many aspects of economic philosophy, theory and policy. In the second half of his life (1919–70) he wrote at great length on a very wide range of economic issues, including modern technology and the prospects for abolishing scarcity; population growth, eugenics and birth control; the economic development of China; the case for democratic socialism; the case against Soviet communism; the causes of economic crises; and the economic background to war and (...) peace. Russell’s economic writings appeared as chapters of books on subjects as diverse as the philosophy of science, the history of nineteenth-century Europe, the principles of education and the case for world government. Economic themes can be detected even in his most frivolous newspaper articles. He was a great literary stylist, and his popular writings on economics were widely read and possibly quite influential, especially between the wars. (shrink)

Using both Confucian texts and the work of American pragmatist John Dewey, this book offers a distinctly Confucian model of democracy.