Aristotle and Confucius are pivotal figures in world history; nevertheless, Western and Eastern cultures have in modern times largely abandoned the insights of these masters. Remastering Morals provides a book-length scholarly comparison of the ethics of Aristotle and Confucius. May Sim's comparisons offer fresh interpretations of the central teachings of both men. More than a catalog of similarities and differences, her study brings two great traditions into dialog so that each is able to learn from the other. This is essential (...) reading for anyone interested in virtue-oriented ethics. (shrink)

To be logical is to be faithful to reasoning and trust the universality of reason. Given this, to be philosophically East Asian and to be fundamentally logical amount to the same attitude—this is the sole dictum of East Asian philosophy, which has been validated by both Kyoto School and New Confucian philosophers. I argue that this dictum does not contradict with their keen intuition or sensitivity for that which are not grasped by means of formal languages.

Japanese Modernity questioned the relationship between religion and the state. By referring to Confucianism, Japanese philosophers tried to give answers to this question. Inoue Enryō tried to establish an officially recognized religion that could be represented in Buddhism or Shintoism. Confucianism was excluded then. However, with the enactment of the Imperial Rescript on Education, the situation would change: Confucianism, along with Shintoism, was introduced as the foundation of national morality. Following this, Nishida Kitarō emphasized the role of religion instead of (...) morality to support the foundation of a nation. In this vein, Buddhism and Confucianism played an important role of religion in Nishida’s discourse. Inoue Tetsujirō took an ambiguous attitude to religion and morality. In contrast to Nishida, he regarded morality as having a status higher than religion. Nonetheless, he still thought Confucianism had some religious aspect. Hattori Unokichi radicalized moralization in the claim that Confucianism was a teaching of morality without any aspect of religion. By dereligionizing Confucianism, he tried to reappropriate Confucianism in Japan. From these different approaches to religion and morality as the possible foundations of the nation-state, we can find different philosophical understandings of Confucianism in modern Japan. (shrink)

Standard bioethics textbooks present the field to students and non-experts as a form of "applied ethics." This ahistoric and rationalistic presentation is similar to that used in philosophy of science textbooks until three decades ago. Thomas Kuhn famously critiqued this self-conception of the philosophy of science, persuading the field that it would become deeper, richer, and more philosophical, if it integrated the history of science, especially the history of scientific change, into its self-conception. This essay urges a similar reconceptualization for (...) bioethics, arguing that the analysis of moral change ought to be integral to bioethics (and to ethics generally). It proceeds by suggesting the sterility of the ahistoric, rationalist applied ethics model of bioethics embraced by standard bioethics textbooks. It also suggests the fecundity of alternative conceptions of the bioethics that focus on the history of successful and failed attempts to negotiate moral change, and the history of multifaceted relations between moral philosophy and practical ethics. (shrink)