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  1. Liberal rights or/and confucian virtues?Seung-Hwan Lee - 1996 - Philosophy East and West 46 (3):367-379.
    The necessity of a coordination of rights and virtues is analyzed. Interpreting liberalism as a rights-based morality and Confucianism as a virtue-based morality, the author directs his criticism to the extremes found within both. Through a mutual criticism of liberalism and Confucianism, it is proposed that the coordination of these two moral systems is not only possible, but also necessary for a fulfilling moral society.
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  • Negative and positive freedom.Gerald MacCallum - 1967 - Philosophical Review 76 (3):312-334.
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  • Activity and communal authority: Localist lessons from puritan and confucian communities.Russell Arben Fox - 2008 - Philosophy East and West 58 (1):36-59.
    : Puritanism and Confucianism have little in common in terms of their substantive teachings, but they do share an emphasis on bounded, authoritative, localized human arrangements, and this profoundly challenges the dominant presumptions of contemporary globalization. It is not enough to say that these worldviews are ‘‘communitarian’’ alternatives to globalism, for that defines away what needs to be explained. This article compares the ontology of certain elements of the Puritan and Confucian worldviews, and, by focusing on the role of both (...)
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  • A Theory of Justice: Revised Edition.John Rawls - 1999 - Harvard University Press.
    Previous edition, 1st, published in 1971.
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  • Moral agency, autonomy, and heteronomy in early Confucian philosophy.Bongrae Seok - 2017 - Philosophy Compass 12 (12):e12460.
    This paper discusses Confucian notions of moral autonomy and moral agency that do not follow strict and ideal notions of autonomy that one can find in many Western theories of moral philosophy. In Kantian deontology, for example, one's autonomy, specifically one's rational will to follow universal moral rules, is a necessary condition of moral agency and moral responsibility. In Confucian moral philosophy, however, this type of strict moral autonomy is rarely observed. A Confucian moral agent is often depicted as a (...)
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  • Confucius: The Secular as Sacred.Herbert Fingarette - 1974 - Religious Studies 10 (2):245-246.
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  • (1 other version)Is Liberalism the Only Way toward Democracy? Confucianism and Democracy.Brooke A. Ackerly - 2005 - Political Theory 33 (4):547 - 576.
    This article identifies a foundation for Confucian democratic political thought in Confucian thought. Each of the three aspects emphasized is controversial, but supported by views held within the historical debates and development of Confucian political thought and practice. This democratic interpretation of Confucian political thought leads to (1) an expectation that all people are capable of ren and therefore potentially virtuous contributors to political life; (2) an expectation that the institutions of political, social, and economic life function so as to (...)
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  • Wang Yangming’s 王陽明 Philosophy and Modern Theories of Democracy: A Reconstructive Interpretation.Ming-Huei Lee - 2008 - Dao: A Journal of Comparative Philosophy 7 (3):283-294.
    Yangming’s theory of the original knowing (liangzhi 良知). In the 1950s there was a debate between Taiwanese liberals and the New Confucians over the relationship between the traditional Confucianism and modern democracy. Like Liu Shipei, the New Confucians justified modern democracy by means of Confucian philosophy (including that of Wang Yangming). For liberals, however, the Confucian tradition encompassed only the concept of positive liberty, which was irrelevant to or even incompatible with modern democracy. In this article, I try to argue (...)
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  • Moral autonomy, civil liberties, and confucianism.Joseph Chan - 2002 - Philosophy East and West 52 (3):281-310.
    Three claims are defended. (1) There is a conception of moral autonomy in Confucian ethics that to a degree can support toleration and freedom. However, (2) Confucian moral autonomy is different from personal autonomy, and the latter gives a stronger justification for civil and personal liberties than does the former. (3) The contemporary appeal of Confucianism would be strengthened by including personal autonomy, and this need not be seen as forsaking Confucian ethics but rather as an internal revision in response (...)
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  • The Confucian Account of Freedom.Peimin Ni - 2002 - In Xinyan Jiang (ed.), The examined life: Chinese perspectives: essays on Chinese ethical traditions. Binghamton, N.Y.: Global Publications, Binghamton University. pp. 119-139.
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  • On the matter of the mind: the metaphysical basis of the expanded self.Irene Bloom - 1985 - In Donald J. Munro (ed.), Individualism and holism: studies in Confucian and Taoist values. Ann Arbor: Center for Chinese Studies, University of Michigan. pp. 293--327.
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  • CHAPTER 10 Confucian Conceptions of Civil Society.Richard Madsen - 2001 - In Simone Chambers & Will Kymlicka (eds.), Alternative Conceptions of Civil Society. Princeton University Press. pp. 190-204.
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  • Why Early Confucianism Cannot Generate Democracy.David Elstein - 2010 - Dao: A Journal of Comparative Philosophy 9 (4):427-443.
    A central issue in Chinese philosophy today is the relationship between Confucianism and democracy. While some political figures have argued that Confucian values justify non-democratic forms of government, many scholars have argued that Confucianism can provide justification for democracy, though this Confucian democracy will differ substantially from liberal democracy. These scholars believe it is important for Chinese culture to develop its own conception of democracy using Confucian values, drawn mainly from Kongzi (Confucius) and Mengzi (Mencius), as the basis. This essay (...)
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  • On the idea of freedom and its rejection in chinese thought and institutions.Genyou Wu - 2006 - Asian Philosophy 16 (3):219 – 235.
    In this paper I undertake a historical investigation to show that one of the most important cognitive reasons of being afraid of the notion of freedom in the mainstream of Chinese society and Chinese people since the Qin and Han dynasties is: people mistakenly relate freedom with indulgence. The essential feature of the culture of courtesy and humanization is to attach importance to the function and value of social order. The need for order crushes the appeal to open-minded and diverse (...)
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  • Freedom and moral responsibility in confucian ethics.Chad Hansen - 1972 - Philosophy East and West 22 (2):169-186.
    Confucian moral philosophy doesn't seem to provide a theory of excuses. I explore an explanatory hypothesis to explain how excuse conditions might be built into the Confucian doctrine of rectifying names. In the process, I address the issue of the motivation for the theory. The hypothesis is that the theory provides not only excuse conditions, but also exception and conflict resolution roles for an essentially positive morality rooted in the traditional code of 禮 li/ritual, transmitted from the ancient sage kings. (...)
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  • Against Relativism.Henry Rosemont - 1989 - In Richard Rorty (ed.), Review of I nterpreting Across Boundaries: New Essays in Comparative Philosophy. University of Hawaii Press. pp. 36-70.
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  • The Idea of Freedom in Comparative Perspective: Critical Comparisons between the Discourses of Liberalism and Neo-Confucianism.Roy Tseng - 2016 - Philosophy East and West 66 (2):539-558.
    This essay aims to explore the meaning of freedom from a comparative perspective, focusing on critical comparisons between the discourses of liberalism and Neo-Confucianism. In so doing, my specific purpose is to characterize one of the possible, and perhaps the most plausible, presentations of Confucian liberalism as a perfectionist form of Hegelian liberalism. The contents are organized into three major sections.To begin with, thanks largely to Isaiah Berlin’s “Two Concepts of Liberty” and Chang Fo-ch’üan’s Tzu-yu yü jen-ch’üan, an asymmetry emerged (...)
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  • The Confucian Conception of Freedom.Chenyang Li - 2014 - Philosophy East and West 64 (4):902-919.
    Freedom is intrinsic to a good life. An account of the Confucian conception of the good life must include a reasonable conception of freedom. Studies in Chinese ideas of freedom, however, have been focused mostly on Daoism. A quick survey of some fine books on Chinese philosophy shows little result on Confucian freedom.1 In this essay, I argue that attributing a notion of “free will” to Confucian philosophy has serious limitations; it will be more fruitful to draw on contemporary feminist (...)
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  • I am Not a Sage but an Archer: Confucius on Agency and Freedom.Rina Marie Camus - 2019 - Philosophy East and West 68 (4):1042-1061.
    Is freedom a Western concept? As a multifaceted human experience it seems fairly transcultural. Freedom is hardly a focus of philosophical discourses in China as it is in the West, and I suppose this partly accounts for the difficulty in tracking freedom and closely related notions of agency, choice, and autonomy in Chinese philosophy.Over four decades ago Herbert Fingarette raised the controversial idea about the absence of freedom in Confucian ethics. Although not intending to denigrate, Fingarette raised a polemic that (...)
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  • Mencius and Early Chinese Thought.Jane M. Geaney & Kwon-loi Shun - 1999 - Journal of the American Oriental Society 119 (2):366.
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  • Choice, Freedom, and Responsibility in Ancient Chinese Confucianism.Myeong-Seok Kim - 2013 - Philosophy East and West 63 (1):17-38.
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  • Freedom and realms of living.Jiwei Ci - 1991 - Philosophy East and West 41 (3):303-326.
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  • Mou zongsan, Hegel, and Kant: The Quest for confucian modernity.Stephan Schmidt - 2011 - Philosophy East and West 61 (2):260-302.
    Many historians of philosophy, with all their intended praise, let the philosophers speak mere nonsense. They do not guess the purpose of the philosophers.… They cannot see beyond what the philosophers actually said, to what they really meant to say.Mou Zongsan (1909–1995) is one of the key figures of contemporary New Confucianism (當代新儒家) who to this day remains largely unknown and grossly understudied in the West.1 This neglect by the Western academy contrasts sharply with the ever-growing output of literature by (...)
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  • (2 other versions)Confucian value and democratic value.Chenyang Li - 1997 - Journal of Value Inquiry 31 (2):183-193.
    Samuel P. Huntington asserts that the world is now entering an age of “the clash of civilizations.” Specifically, the clash is between democratic Western civilization and undemocratic civilizations in the rest of the world, Confucian and Islamic civilizations in particular. Huntington also suggests that in order for democracy to take roots in a Confucian society, undemocratic elements in Confucianism must be superseded by democratic elements. The purpose of this essay is to examine the future relationship between democracy and Confucianism in (...)
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  • (1 other version)Confucian liberalism and western parochialism: A response to Paul A. Cohen.Wm Theodore de Bary - 1985 - Philosophy East and West 35 (4):399-412.
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  • (1 other version)Is Liberalism the Only Way Toward Democracy?Brooke A. Ackerly - 2005 - Political Theory 33 (4):547-576.
    This article identifies a foundation for Confucian democratic political thought in Confucian thought. Each of the three aspects emphasized is controversial, but supported by views held within the historical debates and development of Confucian political thought and practice. This democratic interpretation of Confucian political thought leads to an expectation that all people are capable of ren and therefore potentially virtuous contributors to political life; an expectation that the institutions of political, social, and economic life function so as to develop the (...)
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  • (1 other version)Confucian Liberalism and Western Parochialism: A Response to Paul A. Cohen.Wm Theodore De Bary - 1985 - Philosophy East and West 35 (4):399 - 412.
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  • Confucian Role Ethics and Relational Autonomy in the Mengzi.John Ramsey - 2016 - Philosophy East and West 66 (3):903-922.
    This essay examines whether Confucian role ethics offers resources to identify and redress gender inequality and oppression. On its face, Confucian role ethics seems ill suited for this task for two reasons. First, a central tenet of role ethics is that a person is constituted by her roles. Because roles are constituted by norms that govern them, many social roles are, and have been, historically oppressive. Second, discussions of Confucian role ethics tend to avoid talk of autonomy, yet autonomy is (...)
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  • Conceptual Schemes and Linguistic Relativism in Relation to Chinese.A. C. Graham - 1991 - In Eliot Deutsch (ed.), Culture and Modernity: East-West Philosophic Perspectives. University of Hawaii Press. pp. 193-212.
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