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  1. Sources of the Self: The Making of the Modern Identity.Charles Taylor - 1989 - Cambridge, Mass.: Cambridge University Press.
    'Most of us are still groping for answers about what makes life worth living, or what confers meaning on individual lives', writes Charles Taylor in Sources of the Self. 'This is an essentially modern predicament.' Charles Taylor's latest book sets out to define the modern identity by tracing its genesis, analysing the writings of such thinkers as Augustine, Descartes, Montaigne, Luther, and many others. This then serves as a starting point for a renewed understanding of modernity. Taylor argues that modern (...)
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  • A source book in Chinese philosophy.Wing-Tsit Chan - 1963 - Princeton, N.J.,: Princeton University Press. Edited by Wing-Tsit Chan.
    This Source Book is devoted to the purpose of providing such a basis for genuine understanding of Chinese thought (and thereby of Chinese life and culture, ...
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  • (1 other version)Sources of the Self: The Making of Modern Identity.Charles Taylor - 1994 - Philosophy and Phenomenological Research 54 (1):187-190.
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  • (1 other version)59. Sources of the Self: The Making of the Modern Identity.Charles Taylor - 2014 - In Bernard Williams (ed.), Essays and Reviews: 1959-2002. Princeton: Princeton University Press. pp. 301-311.
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  • Technology and the character of contemporary life: a philosophical inquiry.Albert Borgmann - 1984 - Chicago: University of Chicago Press.
    Blending social analysis and philosophy, Albert Borgmann maintains that technology creates a controlling pattern in our lives.
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  • A Daoist theory of Chinese thought: a philosophical interpretation.Chad Hansen - 1992 - New York: Oxford University Press.
    This ambitious book presents a new interpretation of Chinese thought guided both by a philosopher's sense of mystery and by a sound philosophical theory of meaning. That dual goal, Hansen argues, requires a unified translation theory. It must provide a single coherent account of the issues that motivated both the recently untangled Chinese linguistic analysis and the familiar moral-political disputes. Hansen's unified approach uncovers a philosophical sophistication in Daoism that traditional accounts have overlooked. The Daoist theory treats the imperious intuitionism (...)
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  • Sources of the Self: The Making of the Modern Identity.D. W. Hamlyn - 1991 - British Journal of Educational Studies 39 (1):101.
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  • The Analects of Confucius: A Philosophical Translation.Roger T. Ames & Henry Rosemont, Jr - 1999 - Ballantine.
    The earliest Analects yet discovered, this work provides us with a new perspective on the central canonical text that has defined Chinese culture--and clearly illuminates the spirit and values of Confucius.
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  • Thinking through Confucius.David L. Hall & Roger T. Ames - 1987 - Philosophy East and West 41 (2):241-254.
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  • Thick and Thin: Moral Argument at Home and Abroad.Michael Walzer - 1995 - Philosophy 70 (273):472-475.
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  • A Source Book in Chinese Philosophy.A. C. Graham & Wing-Tsit Chan - 1964 - Journal of the American Oriental Society 84 (1):60.
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  • Thinking from the Han: Self, Truth, and Transcendence in Chinese and Western Culture.David L. Hall & Roger T. Ames - 1998 - SUNY Press.
    Examines the issues of self (including gender), truth, and transcendence in classical Chinese and Western philosophy.
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  • Confucius Analects: With Selections from Traditional Commentaries.Edward G. Slingerland - 2003 - Hackett Publishing.
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  • Materializing Morality: Design Ethics and Technological Mediation.Peter-Paul Verbeek - 2006 - Science, Technology, and Human Values 31 (3):361-380.
    During the past decade, the “script” concept, indicating how technologies prescribe human actions, has acquired a central place in STS. Until now, the concept has mainly functioned in descriptive settings. This article will deploy it in a normative setting. When technologies coshape human actions, they give material answers to the ethical question of how to act. This implies that engineers are doing “ethics by other means”: they materialize morality. The article will explore the implications of this insight for engineering ethics. (...)
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  • Philosophy of Technology after the Empirical Turn.Philip Brey - 2010 - Techné: Research in Philosophy and Technology 14 (1):36-48.
    What are the strengths and weaknesses of contemporary philosophy of technology, and how may the field be developed and improved in the future? That is the question I will address in this paper. I will argue that in the past twenty-five years, philosophy of technology has entered a new era. This era has arrived with new and distinct issues and approaches that differ from those that came before it. Many of the new developments have been for the good. Yet, I (...)
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  • Flourishing on facebook: virtue friendship & new social media.Shannon Vallor - 2012 - Ethics and Information Technology 14 (3):185-199.
    The widespread and growing use of new social media, especially social networking sites such as Facebook and Twitter, invites sustained ethical reflection on emerging forms of online friendship. Social scientists and psychologists are gathering a wealth of empirical data on these trends, yet philosophical analysis of their ethical implications remains comparatively impoverished. In particular, there have been few attempts to explore how traditional ethical theories might be brought to bear upon these developments, or what insights they might offer, if any. (...)
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  • The confucian ideal of harmony.Chenyang Li - 2006 - Philosophy East and West 56 (4):583-603.
    : This is a study of the Confucian ideal of harmony and harmonization (he 和). First, through an investigation of the early development of he in ancient China, the meaning of this concept is explored. Second, a philosophical analysis of he and a discussion of the relation between harmony, sameness, and strife are offered. Also offered are reasons why this notion is so important to Confucian philosophy. Finally, on the basis of value pluralism, a case is made for the Confucian (...)
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  • Philosophy of technology.Maarten Franssen - 2010 - Stanford Encyclopedia of Philosophy.
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  • Philosophy of Technology and Engineering Sciences.Anthonie Meijers (ed.) - 2009 - Elsevier/North Holland.
    The Handbook Philosophy of Technology and Engineering Sciences addresses numerous issues in the emerging field of the philosophy of those sciences that are involved in the technological process of designing, developing and making of new technical artifacts and systems. These issues include the nature of design, of technological knowledge, and of technical artifacts, as well as the toolbox of engineers. Most of these have thus far not been analyzed in general philosophy of science, which has traditionally but inadequately regarded technology (...)
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  • Unreal friends.Dean Cocking & Steve Matthews - 2000 - Ethics and Information Technology 2 (4):223-231.
    It has become quite common for people to develop `personal'' relationships nowadays, exclusively via extensive correspondence across the Net. Friendships, even romantic love relationships, are apparently, flourishing. But what kind of relations really are possible in this way? In this paper, we focus on the case of close friendship. There are various important markers that identify a relationship as one of close friendship. One will have, for instance, strong affection for the other, a disposition to act for their well-being and (...)
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  • Technology and the Character of Contemporary Life: A Philosophical Inquiry.Alex C. Michalos - 1986 - Noûs 20 (4):573-574.
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  • Heaven as a source for ethical warrant in early confucianism.Philip J. Ivanhoe - 2007 - Dao: A Journal of Comparative Philosophy 6 (3):211-220.
    Contrary to what several prominent scholars contend, a number of important early Confucians ground their ethical claims by appealing to the authority of tian, Heaven, insisting that Heaven endows human beings with a distinctive ethical nature and at times acts in the world. This essay describes the nature of such appeals in two early Confucian texts: the Lunyu (Analects) and Mengzi (Mencius). It locates this account within a larger narrative that begins with some of the earliest conceptions of a supreme (...)
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  • Ethical pluralism and global information ethics.Charles Ess - 2006 - Ethics and Information Technology 8 (4):215-226.
    A global information ethics that seeks to avoid imperialistic homogenization must conjoin shared norms while simultaneously preserving the irreducible differences between cultures and peoples. I argue that a global information ethics may fulfill these requirements by taking up an ethical pluralism – specifically Aristotle’s pros hen [“towards one”] or “focal” equivocals. These ethical pluralisms figure centrally in both classical and contemporary Western ethics: they further offer important connections with the major Eastern ethical tradition of Confucian thought. Both traditions understand ethical (...)
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  • Flourishing ethics.Terrell Ward Bynum - 2006 - Ethics and Information Technology 8 (4):157-173.
    This essay describes a new ethical theory that has begun to coalesce from the works of several scholars in the international computer ethics community. I call the new theory ‚Flourishing Ethics’ because of its Aristotelian roots, though it also includes ideas suggestive of Taoism and Buddhism. In spite of its roots in ancient ethical theories, Flourishing Ethics is informed and grounded by recent scientific insights into the nature of living things, human nature and the fundamental nature of the universe – (...)
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  • Learning from Chinese philosophies.Karyn Lai - 2006 - Taylor and Francis.
    Learning from Chinese Philosophies engages Confucian and Daoist philosophies in creative interplay, developing a theory of interdependent selfhood in the two philosophical traditions. Karyn Lai draws on the unique insights of the two philosophies to address contemporary debates on ethics, community and government. Issues discussed include questions on selfhood, attachment, moral development, government, culture and tradition, and feminist queries regarding biases and dualism in ethics. Throughout the book, Lai demonstrates that Chinese philosophies embody novel and insightful ideas for addressing contemporary (...)
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  • Chinese ethics.David Wong - 2012 - In Ed Zalta (ed.), Stanford Encyclopedia of Philosophy. Stanford, CA: Stanford Encyclopedia of Philosophy.
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  • (1 other version)Intercultural information ethics.Rafael Capurro - 2008 - In Elizabeth A. Buchanan (ed.), Case Studies in Library and Information Science Ethics. Mcfarland & Co.. pp. 10.
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  • Comparative philosophy: Chinese and western.David Wong - 2008 - Stanford Encyclopedia of Philosophy.
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  • Relational and autonomous selves.David B. Wong - 2004 - Journal of Chinese Philosophy 31 (4):419–432.
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  • Accompanying Technology.Peter-Paul Verbeek - 2010 - Techné: Research in Philosophy and Technology 14 (1):49-54.
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  • Disputers of the Tao: Philosophical Argument in Ancient China.Angus C. Graham - 1993 - Philosophy and Rhetoric 26 (2):163-167.
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  • Moral obligation and moral motivation in confucian role-based ethics.A. T. Nuyen - 2009 - Dao: A Journal of Comparative Philosophy 8 (1):1-11.
    How is the Confucian moral agent motivated to do what he or she judges to be right or good? In western philosophy, the answer to a question such as this depends on whether one is an internalist or externalist concerning moral motivation. In this article, I will first interpret Confucian ethics as role-based ethics and then argue that we can attribute to Confucianism a position on moral motivation that is neither internalist nor externalist but somewhere in between. I will then (...)
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  • Confucian civility.Joel J. Kupperman - 2010 - Dao: A Journal of Comparative Philosophy 9 (1):11-23.
    A major reason that Confucius should matter to Western ethical philosophers is that some of his concerns are markedly different from those most common in the West. A Western emphasis has been on major choices that are treated in a decontextualized way. Confucius’ emphasis is on paths of life, so that context matters. Further, the nuances of personal relations get more attention than is common (with the exception of feminist ethics) in Western philosophy. What Confucius provides is a valuable aid (...)
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  • Confucius and the Analects: New Essays.Bryan W. Van Norden (ed.) - 2001 - Oxford University Press USA.
    Confucius is one of the most influential figures--as historical individual and as symbol--in world history; and the Analects, the sayings attributed to Confucius and his disciples, is a classic of world literature. Nonetheless, how to understand both figure and text is constantly under dispute. Surprisingly, this volume is the first and only anthology on these topics in English. Here, contributors apply a variety of different methodologies (including philosophical, philological, and religious) and address a number of important topics, from Confucius and (...)
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  • A Companion to the Philosophy of Technology.Jan-Kyrre Berg Olsen, Stig Andur Pedersen & Vincent F. Hendricks (eds.) - 2009 - Wiley-Blackwell.
    The essays both represent a variety of epistemological approaches, including those of the humanities, social studies, natural science, sociology, psychology, and engineering sciences and reflect a diversity of philosophical traditions such ...
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  • Confucianism and ethics in the western philosophical tradition I: Foundational concepts.Mary I. Bockover - 2010 - Philosophy Compass 5 (4):307-316.
    Confucianism conceives of persons as being necessarily interdependent, defining personhood in terms of the various roles one embodies and that are established by the relationships basic to one's life. By way of contrast, the Western philosophical tradition has predominantly defined persons in terms of intrinsic characteristics not thought to depend on others. This more strictly and explicitly individualistic concept of personhood contrasts with the Confucian idea that one becomes a person because of others; where one is never a person independently (...)
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  • Confucianism and Virtue Ethics: Still a Fledgling in Chinese and Comparative Philosophy.Justin Tiwald - 2010 - Comparative Philosophy 1 (2):55-63.
    The past couple of decades have witnessed a remarkable burst of philosophical energy and talent devoted to virtue ethical approaches to Confucianism, including several books, articles, and even high-profile workshops and conferences that make connections between Confucianism and either virtue ethics as such or moral philosophers widely regarded as virtue ethicists. Those who do not work in the combination of Chinese philosophy and ethics may wonder what all of the fuss is about. Others may be more familiar with the issues (...)
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  • Confucius and the Analects: New Essays.Bryan W. van Norden - 2003 - Philosophical Quarterly 53 (213):609-613.
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  • Theorizing the Cultural Quality of New Media.Philip Brey - 2007 - Techné: Research in Philosophy and Technology 11 (1):2-18.
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  • Technology and the good life?Eric Higgs, Andrew Light & David Strong (eds.) - 2000 - Chicago: University of Chicago Press.
    Can we use technology in the pursuit of a good life, or are we doomed to having our lives organized and our priorities set by the demands of machines and systems? How can philosophy help us to make technology a servant rather than a master? Technology and the Good Life? uses a careful collective analysis of Albert Borgmann's controversial and influential ideas as a jumping-off point from which to address questions such as these about the role and significance of technology (...)
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  • Cybernetic Pluralism in an Emerging Global Information and Computing Ethics.Charles Ess - 2007 - International Review of Information Ethics 7:09.
    I trace the development of an emerging global Information and Computing Ethics , arguing that ethical pluralism – as found in both Western and Asian traditions – is crucial to such an ICE. In particular, ethical pluralism – as affiliated with notions of judgment , reson-ance, and harmony – holds together shared ethical norms alongside the irreducible differences that define individual and cultural identities. I demonstrate how such pluralism is already at work in both contemporary theory and praxis, including in (...)
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  • A confucian view of personhood and bioethics.Erika Yu & Ruiping Fan - 2007 - Journal of Bioethical Inquiry 4 (3):171-179.
    This paper focuses on Confucian formulations of personhood and the implications they may have for bioethics and medical practice. We discuss how an appreciation of the Confucian concept of personhood can provide insights into the practice of informed consent and, in particular, the role of family members and physicians in medical decision-making in societies influenced by Confucian culture. We suggest that Western notions of informed consent appear ethically misguided when viewed from a Confucian perspective.
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  • A dao of technology?Barry Allen - 2010 - Dao: A Journal of Comparative Philosophy 9 (2):151-160.
    Scholars have detected hostility to technology in Daoist thought. But is this a problem with any machine or only some applications of some machines by some people? I show that the problem is not with machines per se but with the people who introduce them, or more exactly with their knowledge. It is not knowledge as such that causes the disorder Laozi and Zhuangzi associate with machines; it is confused, disordered knowledge—superficial, inadequate, unsubtle, and artless. In other words the problem (...)
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  • Culture and global networks: hope for a global ethics.Charles Ess - 2008 - In M. J. van den Joven & J. Weckert (eds.), Information Technology and Moral Philosophy. Cambridge University Press. pp. 195--225.
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  • Confucian values and the internet: A potential conflict.Mary I. Bockover - 2003 - Journal of Chinese Philosophy 30 (2):159–175.
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  • Technology and the Good Life?Eric Higgs, Andrew Light & David Strong - 2001 - Utopian Studies 12 (2):315-316.
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  • The Virtuous Body at Work: The Ethical Life as Qi 氣 in Motion.Robin Wang - 2010 - Dao: A Journal of Comparative Philosophy 9 (3):339-351.
    This essay argues that moral self-cultivation as described in the Confucian tradition involves the cultivation of the body. Preparing the body in certain ways, perhaps by making it healthy, is a necessary part of moral self-cultivation. This claim includes: (a) nourishing the body in a proper way is a first step in moral self-cultivation, and the bodily care is instrumentally valuable to one’s flourishing life; (b) making and keeping a healthy body is partly constitutive of a moral well-being and hence (...)
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  • New waves in philosophy of technology.Jan-Kyrre Berg Olsen, Evan Selinger & Søren Riis (eds.) - 2009 - New York: Palgrave-Macmillan.
    The volume advances research in the philosophy of technology by introducing contributors who have an acute sense of how to get beyond or reframe the epistemic, ontological and normative limitations that currently limit the fields of philosophy of technology and science and technology studies.
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  • The way, the right, and the good.Erin M. Cline - 2009 - Journal of Religious Ethics 37 (1):107-129.
    This article argues that Kongzi's religious ethics suggests an alternative way of understanding the relationship between the right and the good, in which neither takes clear precedence in terms of being more foundational for ethics. The religious underpinnings of Kongzi's understanding of the Way are examined, including the close relationship between tian ("Heaven") and the Way. It is shown that following the Way is defined primarily by the extent to which one's actions express certain virtues, and not whether one's actions (...)
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  • (1 other version)Conceptual foundations for environmental ethics: A daoist perspective.Karyn Lai - 2003 - Environmental Ethics 25 (3):247-266.
    The concepts dao and de in the Daodejing may be evoked to support a distinctive and plausible account of environmental holism. Dao refers to the totality of particulars, including the relations that hold between them, and the respective roles and functions of each within the whole. De refers to the distinctiveness of each particular, realized meaningfully only within the context of its interdependence with others, and its situatedness within the whole. Together, dao and de provide support for an ethical holism (...)
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