Results for 'Confucianism'

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  1. Confucianism and Public Political Discussion.Franz Mang - 2023 - Comparative Political Theory 3 (2):154-168.
    What role, if any, should Confucianism play in the politics of our time? In some of my previous works, I claimed that modern liberal states are not permitted to promote Confucian values on the basis of their intrinsic merits. Yet, drawing insights from Joseph Chan’s moderate state perfectionism and John Rawls’s wide view of public political culture, I proposed the “wide view of moderate perfectionism.” According to this view, in public political discussion, citizens should be allowed to deliberate whether (...)
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  2. Confucianism and Totalitarianism: An Arendtian Reconsideration of Mencius versus Xunzi.Lee Wilson - 2021 - Philosophy East and West 71 (4):981-1004.
    Totalitarianism is perhaps unanimously regarded as one of the greatest political evils of the last century and has been the grounds for much of Anglo-American political theory since. Confucianism, meanwhile, has been gaining credibility in the past decades among sympathizers of democratic theory in spite of criticisms of it being anti-democratic or authoritarian. I consider how certain key concepts in the classical Confucian texts of the Mencius and the Xunzi might or might not be appropriated for ‘legitimising’ totalitarian regimes. (...)
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  3. Confucianism and ritual.Hagop Sarkissian - 2022 - In Jennifer Oldstone-Moore (ed.), The Oxford Handbook of Confucianism. Oxford University Press.
    Confucian writings on ritual from the classical period (ca 8th-3rd centuries BCE), including instruction manuals, codes of conduct, and treatises on the origins and function of ritual in human life, are impressive in scope and repay careful engagement. These texts maintain that ritual participation fosters social and emotional development, helps persons deal with significant life events such as marriages and deaths, and helps resolve political disagreements. These early sources are of interest not only to historians and Sinologists, but also to (...)
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  4. Confucianism and ubuntu: Reflections on a dialogue between chinese and african traditions.Daniel A. Bell & Thaddeus Metz - 2011 - Journal of Chinese Philosophy 38 (s1):78-95.
    In this article we focus on three key precepts shared by Confucianism and the African ethic of Ubuntu: the central value of community, the desirability of ethical partiality, and the idea that we tend to become morally better as we grow older. For each of these broad similarities, there are key differences underlying them, and we discuss those as well as speculate about the reasons for them. Our aim is not to take sides, but we do suggest ways that (...)
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  5. Confucianism, Perfectionism, and Liberal Society.Franz Mang - 2018 - Dao: A Journal of Comparative Philosophy 17 (1):29-49.
    Confucian scholars should satisfy two conditions insofar as they think their theories enable Confucianism to make contributions to liberal politics and social policy. The liberal accommodation condition stipulates that the theory in question should accommodate as many reasonable conceptions of the good and religious doctrines as possible while the intelligibility condition stipulates that the theory must have a recognizable Confucian character. By and large, Joseph Chan’s Confucian perfectionism is able to satisfy the above two conditions. However, contrary to Chan (...)
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  6. Why Confucianism Matters in Ethics of Technology.Pak-Hang Wong - 2020 - In Shannon Vallor (ed.), The Oxford Handbook of Philosophy of Technology. New York, NY: Oxford University Press, Usa.
    There are a number of recent attempts to introduce Confucian values to the ethical analysis of technology. These works, however, have not attended sufficiently to one central aspect of Confucianism, namely Ritual (‘Li’). Li is central to Confucian ethics, and it has been suggested that the emphasis on Li in Confucian ethics is what distinguishes it from other ethical traditions. Any discussion of Confucian ethics for technology, therefore, remains incomplete without accounting for Li. This chapter aims to elaborate on (...)
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  7. Is confucianism compatible with care ethics? A critique.Ranjoo Seodu Herr - 2003 - Philosophy East and West 53 (4):471-489.
    This essay critically examines a suggestion proposed by some Confucianists that Confucianism and Care Ethics share striking similarities and that feminism in Confucian societies might take “a new form of Confucianism.” Aspects of Confucianism and Care Ethics that allegedly converge are examined, including the emphasis on human relationships, and it is argued that while these two perspectives share certain surface similarities, moral injunctions entailed by their respective ideals of ren and caring are not merely distinctive but in (...)
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  8. Confucianism, Curiosity, and Moral Self-Cultivation.Ian James Kidd - 2018 - In Ilhan Inan, Lani Watson, Dennis Whitcomb & Safiye Yigit (eds.), The Moral Psychology of Curiosity. Rowman & Littlefield International. pp. 97-116.
    I propose that Confucianism incorporates a latent commitment to the closely related epistemic virtues of curiosity and inquisitiveness. Confucian praise of certain people, practices, and dispositions is only fully intelligible if these are seen as exercises and expressions of epistemic virtues, of which curiosity and inquisitiveness are the obvious candidates. My strategy is to take two core components of Confucian ethical and educational practice and argue that each presupposes a specific virtue. To have and to express a ‘love of (...)
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  9. Confucianism, Buddhism, and Virtue Ethics.Bradford Cokelet - 2016 - European Journal for the Philosophy of Religion 8 (1):187-214.
    Are Confucian and Buddhist ethical views closer to Kantian, Consequentialist, or Virtue Ethical ones? And how can such comparisons shed light on the unique aspects of Confucian and Buddhist views? This essay (i) provides a historically grounded framework for distinguishing western views, (ii) identifies a series of questions that we can ask in order to clarify the philosophic accounts of ethical motivation embedded in the Buddhist and Confucian traditions, and (iii) then critiques Lee Ming-huei’s claim that Confucianism is closer (...)
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  10. Confucianism and African Philosophy.Thaddeus Metz - 2017 - In Stu Woolman (ed.), Constitutional Law of South Africa, 2nd Edition. Juta. pp. 207-222.
    A reprint in English of 'Confucianism and African Conceptions of Value, Reality and Knowledge' (International Social Science Journal, Chinese Edition, 2016).
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  11. Confucianism, Puritanism, and the Transcendental.Thorsten Botz-Bornstein - 2011 - ProtoSociology 28:153-172.
    Max Weber examined Chinese society and European Puritanism at the beginning of the Twentieth Century in order to find out why capitalism did not develop in China. He found that Confucianism and Puritanism are mutually exclusive, which enabled him to oppose both in the form of two different kinds of rationalism. I attempt neither to refute nor to confirm the Weberian thought model. Instead I show that a similar model applies to Jean Baudrillard’s vision of American culture, a culture (...)
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  12. A Non‐Sectarian Comprehensive Confucianism?—On Kim's Public Reason Confucianism.Baldwin Wong - 2019 - Journal of Social Philosophy 50 (2):145-162.
    In Public Reason Confucianism, Kim Sungmoon presents a perfectionist theory that is based on a partially comprehensive Confucian doctrine but is non-sectarian, since the doctrine is widely shared in East Asian societies. Despite its attractiveness, I argue that this project, unfortunately, fails because it is still vulnerable to the sectarian critique. The blurred distinction between partially and fully comprehensive doctrines will create a loophole problem. Sectarian laws and policies may gain legitimacy that they do not deserve. I further defend (...)
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  13. Confucianism's Political Implications for the Modern World.Ranjoo Seodu Herr - 2010 - In Miguel Vatter (ed.), Crediting God: The Fate of Religion and Politics in the Age of Global Capitalism.
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  14. "Cultural additivity" and how the values and norms of Confucianism, Buddhism, and Taoism co-exist, interact, and influence Vietnamese society: A Bayesian analysis of long-standing folktales, using R and Stan.Quan-Hoang Vuong, Manh-Tung Ho, Viet-Phuong La, Dam Van Nhue, Bui Quang Khiem, Nghiem Phu Kien Cuong, Thu-Trang Vuong, Manh-Toan Ho, Hong Kong T. Nguyen, Viet-Ha T. Nguyen, Hiep-Hung Pham & Nancy K. Napier - manuscript
    Every year, the Vietnamese people reportedly burned about 50,000 tons of joss papers, which took the form of not only bank notes, but iPhones, cars, clothes, even housekeepers, in hope of pleasing the dead. The practice was mistakenly attributed to traditional Buddhist teachings but originated in fact from China, which most Vietnamese were not aware of. In other aspects of life, there were many similar examples of Vietnamese so ready and comfortable with adding new norms, values, and beliefs, even contradictory (...)
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  15. Confucianism and African Conceptions of Value, Reality and Knowledge (儒家思想与非洲的价值观、现实 观与知识观).Thaddeus Metz - 2016 - International Social Science Journal (Chinese Edition 国际社会科学杂志) 33 (4):159-170.
    This article, translated into Chinese by Tian Kaifang, summarizes and critically reflects on the current state of the literature that has recently begun to put Chinese Confucianism into dialogue with characteristically African conceptions of what is good, what fundamentally exists, and how to obtain knowledge. As most of this literature has addressed value theory, this article focuses largely on it, too. It first illustrates how similar the foundational values are between the two cultural traditions; central to both traditional China (...)
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  16. Confucianism and Rituals for Women in Chosŏn Korea.Hwa Yeong Wang - 2021 - European Journal for Philosophy of Religion 13 (2):91-120.
    This essay offers an analysis of the writing and practices of Song Siyŏl as a way to explore the philosophical concepts and philosophizing process of Confucian ritual in relation to women. As a symbolic and influential figure in Korean philosophy and politics, his views contributed to shaping the orthodox interpretation of the theory and practice of Neo-Confucian ritual regarding women. By demonstrating and analyzing what kinds of issues were discussed in terms of women in four family rituals, I delineate the (...)
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  17. 儒家思想与中国传统文化的价值优先观(Confucianism and the Value Priority in Traditional Chinese Culture).Keqian Xu - 2009 - 孔子研究 Confucius Studies 2009 (2):22-27.
    Confucianism has a deep influence on the opinion of value priority in traditional Chinese culture, which consider the value of morality prior to that of utility; the value of moral merit prior to that of intelligent; the value of group prior to that of individuals; the value of peace and safety prior to that of freedom and liberty; the value of harmony prior to that of conflict. This kind of value priority has performed very important and positive functions in (...)
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  18. Neo-Confucianism, experimental philosophy and the trouble with intuitive methods.Hagop Sarkissian - 2018 - British Journal for the History of Philosophy 26 (5):812-828.
    ABSTRACTThe proper role of intuitions in philosophy has been debated throughout its history, and especially since the turn of the twenty-first century. The context of this recent debate within analytic philosophy has been the heightened interest in intuitions as data points that need to be accommodated or explained away by philosophical theories. This, in turn, has given rise to a sceptical movement called experimental philosophy, whose advocates seek to understand the nature and reliability of such intuitions. Yet such scepticism of (...)
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  19. Buddhism and Confucianism on Homosexuality: The Acceptance and Rejection Based on The Arguments of Religious Texts.Andi Alfian - 2022 - Al-Adyan: Journal of Religious Studies 3 (2):73-82.
    This study explores the core teachings of Buddhism and Confucianism, especially about homosexuality, and compares the two. This study argues that the attitude of Buddhism and Confucianism towards homosexuality is highly dependent on the cultural context in which these religions exist and are practiced. In other words, certain Buddhist/Confucian societies are sometimes more tolerant of homosexual practices than other Buddhist/Confucian societies. That is, the core teachings of religions cannot be merely a measure; culture participates in shaping religious responses (...)
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  20. Why Public Reason Could Not Be Too Modest: The Case of Public Reason Confucianism.Franz Mang - 2019 - Journal of Social Philosophy 50 (2):163-176.
    In Public Reason Confucianism, Sungmoon Kim presents an important Confucian political theory that seeks to combine a specific conception of Confucianism and the ideal of public reason. My article examines this theory and identifies some of the theoretical complications with Rawlsian public reason.
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  21. The role of confucianism in sociopolitics of the Nguyen dynasty in the first half of the 19th century.Pham Thi Lan - 2021 - Linguistics and Culture Review 5 (S4):2403-2412.
    The research focuses on how the Nguyen dynasty it became the first to have the largest territory in the history of Vietnam in its nearly 60 years of establishing and reigning over the unified country in the first half of the 19th century. It is seen that in terms of organizing the state apparatus, Gia Long and Minh Mang retained the system of agencies of the previous dynasties and continued reforms to ensure socio-political stability in their governance at that time. (...)
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  22.  36
    On Equality of Outcomes in Pre-Qin Confucianism 先秦儒家的结果均等思想研究.Haixuan Pan - 2024 - Dissertation, East China Normal University
    Egalitarianism seeks equality, which can be divided into two types: equality of process and equality of outcome. However, equality of outcome has been criticized for neglecting responsibility and failing to maximize utility. While pre-Qin Confucianism did not directly address these criticisms, its philosophical ideas can be used to respond to them. Confucius’ idea of equality of outcome can be seen in several texts, such as his comparison of poverty and inequality, his different treatment of Zi Hua’s mother, and his (...)
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  23. From the Specter of Polygamy to the Spectacle of Postcoloniality: A Response to Bai on Confucianism, Liberalism, and the Same-Sex Marriage Debate.Yao Lin - 2022 - Politics and Religion 15 (1):215-227.
    In “Confucianism and Same-Sex Marriage,” published recently in Politics and Religion, Professor Tongdong Bai argues for a “moderate Confucian position on same-sex marriage,” one that supports its legalization and yet endeavors “to use public opinion and social and political policies to encourage heterosexual marriages, and to prevent same-sex marriages from becoming the majority form of marriages” (Bai 2021:146). Against the backdrop of downright homophobia prevalent among vocal Confucians in mainland China today, Bai claims that his pro-legalization rendition “show[s] a (...)
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  24. Can Confucianism Come to Terms with Feminism?Chenyang Li - 2000 - In The Sage and the Second Sex: Confucianism, Ethics, and Gender. Chicago: pp. 1-21.
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  25. Democracy without Autonomy: Moral and Personal Autonomy in Democratic Confucianism.Yvonne Chiu - 2017 - Philosophy East and West 67 (1):47-60.
    The presence and absence of autonomy in Joseph Chan’s democratic Confucianism loom large, but not always in the ways that he maintains. Although Chan claims that his reconstruction of Confucianism for modern democracy can accept some forms of moral autonomy, what he presents does not constitute genuine moral autonomy, and the absence of that autonomy sits in tension with some other aspects of his model. When it comes to personal autonomy, it is the opposite: Chan says that the (...)
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  26. 고전 유교에서의 감정: 내면과 외면" ("Emotions in Classical Confucianism: Inside and Out").Hagop Sarkissian - 2012 - In 유교 도교 불교의 감성이론 (Theories of Emotion in Confucianism, Daoism and Buddhism). Seoul:
    Classical Confucian thought is full of discussion of human emotions, reflecting a preoccupation with the inner life-how one ought to feel 'on the inside', as it were. Yet alongside these passages are others that seem, by contrast, to be concerned with matters external to one's emotions and psychology: how one ought to dress, speak, walk, and talk. Yet passages such as these, which draw attention to details of individual expression and comportment, are not at all tangential when it comes to (...)
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  27. Moral Anger in Classical Confucianism.Colin Lewis - 2020 - In Court Lewis & Gregory L. Bock (eds.), The Ethics of Anger. Lexington Books. pp. 131-154.
    Philosophical discussions of the moralization of anger have not, to date, substantively engaged classical Chinese thought. This is unfortunate, given the abundance of appeals to moral anger in the classical literature, especially among the Confucians, and the suppression, expression, and functionalization of anger. Accordingly, this essay engages in two general projects: one interpretive, one applied. The interpretive project examines the manner in which classical Confucian thought regards anger as having both destructive and constructive aspects, how these aspects are unavoidable human (...)
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  28. Perfectionism, Political Justification, and Confucianism.Mang Franz - forthcoming - In J. D. Rooney & Patrick Zoll (eds.), Freedom and the Good: Beyond Classical Liberalism. Routledge.
    Broadly understood, perfectionism is the view that the state may, or should, promote valuable conceptions of the good life and discourage conceptions that are bad or worthless. This paper distinguishes between two types of perfectionist theory: comprehensive perfectionism and moderate perfectionism. Comprehensive perfectionism claims that perfectionism should be grounded in some comprehensive moral doctrine, while moderate perfectionism claims that perfectionism does not have to be based upon any comprehensive moral doctrine. Moderate perfectionism also contends that in justifying the use of (...)
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  29. Contemporary Challenges for Confucianism.Chenyang Li - 2012 - Journal of East-West Thought 1 (2):53-68.
    Abstract: In this essay I will discuss five major challenges faced by Confucianism in recent times. Two of these challenges have been widely acknowledged, namely those of science and democracy. I believe that Confucianism's problem with science has been largely solved, even though more constructive work would further strengthen Confucianism in this regard. The problem of democracy is still being dealt with. I will examine three more major challenges. The third major challenge for Confucianism comes from (...)
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  30. Declare the Independence of Confucianism from the State.Chenyang Li - 2019 - Journal of Confucian Philosophy and Culture 32:7-16.
    Since antiquity, Confucians have sought to work with the state in order to implement their philosophy through state sponsorship. And yet, whenever Confucians have sought state sponsorship, naturally the government has adopted Confucian philosophy selectively to serve its own purposes and thus compromised the integrity of Confucianism. Throughout Chinese history, countless Confucian officials attempted to help rulers to do the right thing. They often failed when their advice went against the fundamental interest of rulers. On reflection, this outcome should (...)
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  31. Islamic ethics and the controversy about the moral heart of confucianism.Mohammad Ashraf Adeel - 2008 - Dao: A Journal of Comparative Philosophy 7 (2):151-156.
    This essay briefly evaluates the ongoing controversy between LIU Qingping and GUO Qiyong (and their followers) about the “moral heart ”of Confucianism in order to draw acomparison with Islamic ethics for mutual illumination of the two traditions.
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  32. Gardens and the Good Life in Confucianism and Daoism.Ian James Kidd - 2022 - In Laura D’Olimpio, Panos Paris & Aidan Thompson (eds.), Educating Character Through the Arts. London: Routledge. pp. 125-139.
    Creating and caring for a garden is a long-term project whose success requires commitment and devotion and love and proper performance of a range of activities that involve virtues and sensibilities like attentiveness, carefulness, humility, imaginativeness, and sensitivity to the natures and needs of plants and animals. In this chapter, I elaborate this conception of gardens and explore its relationship to artistic activities, like composing poetry or performing music. My focus are Confucianism and Daosim and their accounts of the (...)
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  33. The golden rule as the core value in confucianism & christianity: Ethical similarities and differences.Robert E. Allinson - 1992 - Asian Philosophy 2 (2):173 – 185.
    One side of this paper is devoted to showing that the Golden Rule, understood as standing for universal love, is centrally characteristic of Confucianism properly understood, rather than graded, familial love. In this respect Confucianism and Christianity are similar. The other side of this paper is devoted to arguing contra 18 centuries of commentators that the negative sentential formulation of the Golden Rule as found in Confucius cannot be converted to an affirmative sentential formulation (as is found in (...)
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  34. Approaching Cognitive-Behavioral & Existential Therapy through Neo-Confucianism.Joffre D. Meyer - 1984 - Dissertation, Texas a&M
    ABSTRACT Approaching Cognitive-Behavioral and Existential Therapy Through Neo-Confucianism (December 1984). Joffre Denis Meyer, B. A. Texas A&M University Chairman of Graduate Committee: Dr. William R. Nash -/- The thesis is an effort to bring Neo-Confucian insights to modern cognitive- behavioral and existential therapy. The adaptability of Neo-Confucianism is illustrated through the growth-system inherent in its concepts. Frequently, Neo-Confucian sages and modern psychologists used virtually identical statements. Moreover, humanity faces the same basic issues while the particularizations vary. The importance (...)
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  35. Rorty, Pragmatism, and Confucianism[REVIEW]Andrew Lambert - 2012 - Philosophy East and West 62 (1):134-139.
    Rorty, Pragmatism, and Confucianism, a collection of twelve essays on the work of Richard Rorty and its relation to Confucian thought, arose out of a conference in Shanghai in 2004, where participants were granted access to several of Rorty’s unpublished manuscripts. In his introduction, the editor Yong Huang states his desire to outline areas of shared interest in Rortian and Confucian thought. He notes, for example, the similarities between Rorty’s view that sentiment is “central to the moral consciousness” (p. (...)
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  36.  84
    Anticipating Global Justice: Confucianism and Mohism in Classical China.George Tsai - 2019 - In Jun-Hyeok Kwak & Hugo El-Kholi (eds.), Global Justice in East Asia. Routledge.
    This paper argues that debates between the Confucians and Mohists in Classical China anticipate contemporary discussions in political philosophy. Specifically, their debates about our responsibilities to other people are akin to debates between Rawlsans, Cosmopolitans, and Utilitarians about the content of our political obligations to other people, and about the proper scope of application of norms of justice.
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  37. Daoism and Confucianism.Karyn L. Lai - 2014 - In Xiaogan Liu (ed.), Dao: Companion to Daoist Philosophy. Dordrecht: Springer. pp. 489-511.
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  38. Review of Boston Confucianism: Portable Tradition in the Late-Modern World by Robert Cummings Neville. [REVIEW]Bryan William van Norden - 2003 - Philosophy East and West 53 (3):413-417.
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  39. Suffering, Evil, and the Emotions: A Joseon Debate between Neo-Confucianism and Buddhism.Eric S. Nelson - 2016 - International Journal of Korean Studies 16:447-462.
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  40. Buddhism and the Dao in Tang China: The Impact of Confucianism and Daoism on the Philosophy of Chengguan.Imre Hamar - 1999 - Acta Orientalia Academiae Scientiarum Hungaricae 52 (3-4):283-292.
    Chengguan (738–839), the fourth patriarch of the Huayan school of Chinese Buddhism, declared the primacy of Buddhism over Confucianism and Daoism and criticised these philosophies from a Buddhist stance. In his subcommentary to the Avata?saka Sutra, he defines ten differences between Buddhism and indigenous philosophies, which are discussed in this paper. However, he also often quoted from Chinese Classics to clarify the meaning of a Buddhist tenet. On these occasions he sometimes adds that he only borrows the words but (...)
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  41. Two Types of Fish: Confucianism and Taoism.Britton Watson - manuscript
    I briefly compare and contrast the philosophy of Confucius as written in the I Ching and Lao Tzu's philosophy presented in the Tao Te Ching.
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  42. Ren_ and _Gantong: Openness of Heart and the Root of Confucianism.Huaiyu Wang - 2012 - Philosophy East and West 62 (4):463-504.
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  43. Google and Facebook Vs Rawls and Lao-Tzu: How Silicon Valley’s Utilitarianism and Confucianism Are Bad for Internet Ethics.Morten Bay - 2020 - AoIR 2020: The 21th Annual Conference of the Association of Internet Researchers.
    The proposed paper presents an argument in favor of a Rawlsian approach to ethics for Internet technology companies (den Hoven & Rooksby, 2008; Hoffman, 2017). Ethics statements from such companies are analyzed and shown to be utilitarian and teleological in nature, and therefore in opposition to Rawls’ theories of justice and fairness. The statements are also shown to have traits in common with Confucian virtue ethics (Ames, 2011; Nylan, 2008).
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  44. Transcendent or immanent? Significance and history of li in confucianism.John W. M. Krummel - 2010 - Journal of Chinese Philosophy 37 (3):417-437.
    This paper investigates the meaning of the neo-Confucian concept of 'li'. From early on, it has the sense of a pattern designating how things are and ought to be. But it takes on the appearance of something transcendent to the world only at a certain point in history, when it becomes juxtaposed to 'qi'. Zhu Xi has been criticized for this 'li-qi' dichotomization and the transcendentalization of 'li'. The paper re-examines this putative dualism and transcendentalism, looking into both Zhu's discussions (...)
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  45. Xunzi’s Ritual Program as a Response to Han Feizi’s Criticism of Confucianism.Colin J. Lewis - 2020 - Journal of Confucian Philosophy and Culture 34 (August):129-153.
    One of Han Feizi’s most subtle criticisms of Confucianism targets a central feature of its moral cultivation program, namely an appeal to modelling oneself on ancient sages. According to Han Feizi, this ideal of model emulation is doomed to failure due to imperfect knowledge of past exemplars, the fact that certain ideals of practice may not be applicable to (or catastrophic for) some practitioners, and the additional fact that one cannot always rely on past examples to provide good guidance (...)
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  46.  75
    “Translation, Power Hierarchy, and the Globalization of the Concept `Human Rights’: Potential Contributions from Confucianism Missed by the UDHR.”.Sinkwan Cheng - 2015 - Age of Human Rights Journal 4:1-33.
    This essay strikes new paths for investigating the politics of translation and the (non-) universality of the concept of “human rights” by engaging them in a critical dialogue. Part I of my essay argues that a truly universal concept would have available linguistic equivalents in all languages. On this basis, I develop translation into a tool for disproving the claim that the concept human rights is universal. An inaccurate claim to universality could be made to look valid, however, if one (...)
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  47. Material Wellbeing and Cultivation of Character in Confucianism.Chenyang Li - 2014 - In Chenyang Li & Peimin Ni (eds.), Moral Cultivation and Confucian Character: Engaging Joel J. Kupperman. Albany: State University of New York Press. pp. 171-188.
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  48. The importance of understanding trust in Confucianism and what it is like in an AI-powered world.Ho Manh Tung - unknown
    Since the revival of artificial intelligence (AI) research, many countries in the world have proposed their visions of an AI-powered world: Germany with the concept of “Industry 4.0,”1 Japan with the concept of “Society 5.0,”2 China with the “New Generation Artificial Intelligence Plan (AIDP).”3 In all of the grand visions, all governments emphasize the “human-centric element” in their plans. This essay focuses on the concept of trust in Confucian societies and places this very human element in the context of an (...)
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  49. Is self-regulation a burden or a virtue? A comparative perspective.Hagop Sarkissian - 2014 - In Nancy Snow & Franco V. Trivigno (eds.), The Philosophy and Psychology of Character and Happiness: An Empirical Approach to Character and Happiness. New York, NY, USA: pp. 181-196.
    Confucianism demands that individuals comport themselves according to the strictures of ritual propriety—specific forms of speech, clothing, and demeanor attached to a vast array of life circumstances. This requires self-regulation, a cognitive resource of limited supply. When this resource is depleted, a person can experience undesirable consequences such as social isolation and alienation. However, one’s cultural background may be an important mediator of such costs; East Asians, in particular, seem to have comparatively greater self-regulatory strength. I offer some considerations (...)
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  50. Recent Approaches to Confucian Filial Morality.Hagop Sarkissian - 2010 - Philosophy Compass 5 (9):725-734.
    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 (...)
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