Philosophy of Cārvāka, classical Indian materialist.

Philosophy, social problems, and global environmental change.

This chapter contains sections titled: Generic Argument for Traditional Utilitarianism Mill's Proof of Utilitarianism (Straightforward Interpretation) Mill's Proof of Utilitarianism (One Alternative Interpretation) Mill's Proof of Utilitarianism (Another Alternative Interpretation).

1. Mafhūm al-Tarbiyah al-Islāmīyah -- 2. Mfhm uṣūl al-Tarbiyah al-Islāmīyah -- 3. Mafhūm al-naẓarīyah al-Tarbawīyah al-Islāmīyah -- 4. Mafhūm al-naẓarīyah al-Tarbawīyah al-Islāmīyah -- 5. Mafhūm al-Fikr al-tarbawī al-Islāmī Mafhūm al-Turāth al-tarbawī al-Islāmī -- 6. Mafhūm Falsafat al-Tarbiyah al-Islāmīyah.

On the controversial questions between al-Rāzī and al-Ṭūsī, Islamic philosophy; Islamic history to 1800; dissertation.

Encyclopedic dictionary of Yogasūtra of Patañjali.

For many commentators, Confucian ethics is a kind of virtue ethics. However, there is enough textual evidence to suggest that it can be interpreted as an ethics based on rules, consequentialist as well as deontological. Against these views, I argue that Confucian ethics is based on the roles that make an agent the person he or she is. Further, I argue that in Confucianism the question of what it is that a person ought to do cannot be separated from the (...) question of what it is to be a person, and that the latter is answered in terms of the roles that arise from the network of social relationships in which a person stands. This does not mean that Confucian ethics is unlike anything found in Western philosophy. Indeed, I show that many Western thinkers have advanced a view of ethics similar to the Confucian ethics as I interpret it. (shrink)

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 (...) illustrate my claim with my reading of Mencius 6A4, showing that it is superior to readings found in the literature, which typically assume that Mencius is an internalist. (shrink)

For many commentators, Confucian ethics is a kind of virtue ethics. However, there is enough textual evidence to suggest that it can be interpreted as an ethics based on rules, consequentialist as well as deontological. Against these views, I argue that Confucian ethics is based on the roles that make an agent the person he or she is. Further, I argue that in Confucianism the question of what it is that a person ought to do cannot be separated from the (...) question of what it is to be a person, and that the latter is answered in terms of the roles that arise from the network of social relationships in which a person stands. This does not mean that Confucian ethics is unlike anything found in Western philosophy. Indeed, I show that many Western thinkers have advanced a view of ethics similar to the Confucian ethics as I interpret it. (shrink)