About this topic
Summary This category covers issues in classical Confucianism that don't fall under its sibling leaf categories. It includes works that are not only related to Confucius, Mencius and Xunzi considered to be main authors in what we think of as classical Confuciansm and  works that are not covered by two major topics in Confuciansm: The Doctrine of the Mean and The Great Learning. Many works cover early Confucianism from a comparative perspective, like comparisons of Confucian ethics with Kant and also very often Aristotle or more contemporary authors like Rawls. It can be very challenging and interesting to read about Confucian ethics in the age of social media and other applications of the classical concepts to modern society.
Key works Some important Confucian ideas are dealt with in the works in this category. Those are concepts like cheng or sincerity (An 2004) and ming or fate (Slingerland 1996).
Introductions Littlejohn 2010 Yao & Tu 2010 Berthrong & Evelyn Nagai Berthrong 2004
Related categories
Siblings:See also:

428 found
Order:
1 — 50 / 428
  1. Fallibilism in Early Confucian Philosophy.Tim Connolly - manuscript
    Fallibilism is a precondition for the conversation between culturally distinct philosophies that comparative philosophy tries to bring about. Without an acknowledgement that our own tradition’s claims may be incomplete or mistaken, we would have no reason to engage members of other communities. Were the early Confucians fallibilists? While some contemporary commentators have seen fallibilism as an essential characteristic of the Confucian tradition, others have argued that the tradition is characterized instead by an “epistemological optimism,” and must be substantially revised if (...)
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  2. A Behavioural Study on the Influences of Confucianism in Chinese Society.Helal Uddin Ahmed & Zhang Jielin - forthcoming - Philosophy and Progress:109-132.
    Confucius is considered to be a great philosopher and educator in Chinese society and one of the greatest scholars ever in world history. He was the founder of Confucianism, which constitutes a major part of traditional Chinese culture and made tremendous contribution to the unfolding of Chinese civilization over the centuries. In this study, the authors have presented a comprehensive outline of Confucianism and have attempted to gauge the attitude of contemporary Chinese people towards Confucian concepts, values and attributes as (...)
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  3. The narrative of the Junzi as an exemplar in classical confucianism and its implications for moral and character education.Yen-Yi Lee - forthcoming - Tandf: Educational Philosophy and Theory:1-10.
  4. Confucianism and ritual.Hagop Sarkissian - forthcoming - In Jennifer L. Oldstone-Moore (ed.), The Oxford Handbook of Confucianism. Oxford: 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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  5. Irigaray and Confucius: A Collaborative Approach to (Feminist) Agency.Dimitra Amarantidou & Paul J. D’Ambrosio - 2022 - Journal of Chinese Philosophy 49 (2):150-162.
    In this paper we take Luce Irigaray’s idea of fluid feminine subjectivity as productive for the project of rethinking agency in a collaborative feminist-Confucian context. We discuss how diffused agency in the Analects can be used alongside Irigaray’s work to critique contemporary notions of atomic agency. Our argument employs the notions of fluidity and agency in Irigaray and the Analects with concentrations on: 1) similarities between Irigaray’s “philosophy of breath” and Confucian ritual; 2) parallels between fluid feminine subjectivity and diffused (...)
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  6. Building a Way: Becoming Active in One’s Own Subjectivation through Deleuze and Xunzi.Michael J. Ardoline - 2022 - Philosophies 7 (5):98.
    While Continental thought has no shortage of criticism and diagnosis of social, political, and ethical issues, it tends to avoid offering guidance on what to do about such issues. In Reconsidering the Life of Power, Garrison argues for a radical new alternative for the Continental tradition: it ought to stage an encounter with the Confucian tradition. This is because, he argues, both traditions have at the center of their political thought a focus on the social formation of subjects, that is, (...)
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  7. Mencius and Xunzi on the legitimate use of offensive force: A pacifistic critique of recent just war interpretations.Kurtis Hagen - 2022 - Philosophy Compass 17 (6):e12831.
    This essay offers a critical evaluation of competing interpretations of the early Confucian thinkers Xunzi and Mencius regarding their view of the legitimacy of war. First, I briefly describe and critique Daniel Bell’s “just war” interpretation of Mencius, which is relatively permissive regarding the legitimation of war. I then consider and critique the position of Sumner Twiss and Jonathan Chan regarding Mencius’ and Xunzi’s ostensible support for what we call “humanitarian intervention,” which is also made from a just war perspective. (...)
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  8. Divinities and Ancestors.Jiechen Hu - 2022 - Filosofia Theoretica 11 (1):187-196.
    This paper reflects on two sets of terms in the field of religious studies, mainly through a comparative study with the divinities and ancestorship between African and Confucian cosmologies: the first one is the classification of monotheism, polytheism and animism; and the second is so-called ‘ancestor worship’. I argue that the classification system of monotheism, polytheism, and animism is partially invalidated in both African religions and Chinese Confucianism. This is because in both traditions, even if there is a supreme or (...)
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  9. Divinities and Ancestors: A Preliminary Comparison between African and Confucian Cosmologies.Jiechen Hu - 2022 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11 (1):187-196.
    This paper reflects on two sets of terms in the field of religious studies, mainly through a comparative study with the divinities and ancestorship between African and Confucian cosmologies: the first one is the classification of monotheism, polytheism and animism; and the second is so-called ‘ancestor worship’. I argue that the classification system of monotheism, polytheism, and animism is partially invalidated in both African religions and Chinese Confucianism. This is because in both traditions, even if there is a supreme or (...)
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  10. Female Chastity in Confucianism: Genealogy and Radicalization.Ann A. Pang-White - 2022 - Journal of Chinese Philosophy 49 (1):50-63.
    Confucian scholars often reference the Yijing 《易經》, the Liji 《禮記》, and other classics in their advocacy for female chastity. Perplexingly, vocabulary that suggests extremism, which often results in self-imposed – or public sanctioned – suicide, starvation, or physical disfigurement of women during the pre-modern China and the early republic, either does not appear or rarely appears in the Yijing or other early Confucian canons. In these early texts, both zhen 貞 and jie 節 have multiple meanings. Neither term is confined (...)
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  11. Han Feizi’s Genealogical Arguments.Lee Wilson - 2022 - In Eirik Lang Harris & Henrique Schneider (eds.), Adventures in Chinese Realism: Classic Philosophy Applied to Contemporary Issues. Albany, NY, USA: SUNY Press. pp. 171–193.
    Han Feizi’s criticisms of Confucian and Mohist political recommendations are often thought to involve materialist or historicist arguments, independently of their epistemological features. Drawing largely on Amia Srinivasan’s recent taxonomy of genealogical arguments, this paper proposes a genealogical reading of passages in “The Five Vermin [五蠹 wudu]” and “Eminence in Learning [顯學 xianxue].” This reveals Han Feizi’s arguments to be more comprehensively appreciated as problematizing Confucian and Mohist political judgments as arising from undermining contingencies, rendering them irrelevant, if not detrimental, (...)
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  12. Virtue-Based Politics: A Dialogue with Loubna El Amine’s New Interpretation of Classical Confucian Political Thought.Leong Chan - 2021 - In Robert A. Carleo & Yong Huang (eds.), Confucian Political Philosophy: Dialogues on the State of the Field. Springer Verlag. pp. 175-200.
    Leong Chan takes on Loubna El Amine regarding the relation between social stability and cultivation of virtue in classical Confucianism. Against El Amine’s argument that social and political order is the ideal and sole end of classical Confucian political teachings, Chan defends a reading of classical Confucian political teachings as aiming also at virtue. Two central claims of El Amine’s position, he argues, falter: that political order is the ruler’s ultimate end, and that a ruler only values virtues in the (...)
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  13. Thoreau and the Confucian Four Books.Mathew A. Foust - 2021 - Philosophy Compass 16 (7):e12755.
    Henry David Thoreau read three English translations of the Confucian Four Books and produced undated translations from a French translation of these texts. This study examines the relationship between Thoreau and Confucian thought via his engagement with this set of translations. Selections from the English translations were reprinted in the “Ethnical Scriptures” columns of the Transcendentalist periodical, The Dial. This study examines this understudied column, considering the possible impact the passages made on Thoreau's thought. Next, Thoreau's translations from the French (...)
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  14. From Ritual Culture to the Classical Confucian Conception of Yì.Jinhua Jia - 2021 - Dao: A Journal of Comparative Philosophy 20 (4):531-547.
    Yì 義 presents dual categories in classical Confucian conception. The first category is ethical-role duty originated from Zhou 周 ritual culture, which was a set of social norms defining ethical duties that fit each person’s role and status in the kinship group and society and regulating what was appropriate for a person’s behavior. The second category is moral conscience and rightness resulted from the internalization of social norms and ethical duties. From Confucius to Mencius, Xunzi 荀子, and others, while inheriting (...)
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  15. Tongdong Bai: Against Political Equality: The Confucian Case: Princeton University Press, Princeton NJ, 2019, 315 pp.Yutang Jin - 2021 - Res Publica 27 (4):675-680.
    Tongdong Bai’s ambitious book, Against Political Equality: The Confucian Case, aims to not only draw on classic Confucianism to shed light on contemporary issues but also make Confucianism universally applicable to the human conditions widely shared around the globe. Bai’s Confucian political theory carries distinctive merits in both its innovative approach and comprehensive scope, but there are still ambiguities of which he owes us more explanation. In this review article, I offer a brief summary of Bai’s book and critically engage (...)
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  16. Classic Confucian Thought and Political Meritocracy: A Text-based Critique.Yutang Jin - 2021 - Dao: A Journal of Comparative Philosophy 20 (3):433-458.
    Recent debates on Confucian meritocracy largely center around outright normative critiques rather than its textual basis. The unflattering upshot is the lack of attention to a mode of critique that scrutinizes Confucian meritocracy by questioning the way meritocrats invoke Confucian concepts and values. Focusing on three meritocrats—Bai Tongdong 白彤東, Daniel A. Bell, and Kang Xiaoguang 康曉光, this article ventures a text-based normative approach by examining continuities and ruptures between core meritocratic arguments they make, and the messages conveyed by Confucian masters. (...)
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  17. Paternalistic Gratitude: The Theory and Politics of Confucian Political Obligation.Shu-Shan Lee - 2021 - Dao: A Journal of Comparative Philosophy 20 (4):635-659.
    While researchers have offered remonstration-oriented, reciprocal, voluntary, and gratitude-based accounts of political obligation in classical Confucianism, I argue that these interpretations are either in conflict with the textual evidence or merely scratch the surface of Confucius’ theory of political obligation without fully elaborating its essence. Instead, I demonstrate that the theory of political obligation in Confucianism is a specific argument from paternalistic gratitude in which the people’s political obligation is analogically compared to children’s grateful duty to their parents. Moreover, I (...)
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  18. Against Political Equality: The Confucian Case by Tongdong Bai.Zhuoyao Li - 2021 - Philosophy East and West 71 (1):1-3.
    The rise of populism and the decline of western liberal democracies in the recent decade have pushed many contemporary Confucian political theorists to re-examine the relationship between Confucianism and liberal democracy. On the one hand, whether or not Confucianism and liberal democracy are strictly compatible with each other is no longer important to many. Instead, it is theoretically more interesting and practically more urgent to try and explore the best of both worlds. On the other hand, if the relationship can (...)
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  19. Moral Virtue and Inclusive Happiness: From Ancient to Recent in Western and Confucian Traditions.Shirong Luo - 2021 - Comparative Philosophy 12 (2).
    What is the relationship between moral virtue and happiness? Does having moral virtues make their possessors happy? Can one be happy without them? Philosophers provide diverging answers to these questions due to their different understandings of the concept of happiness which has multifarious meanings and senses. In this essay, I compare the representative Western theories of happiness with what may be called “a classical Confucian view” informed by recent scholarship on classical Confucianism. I argue that for classical Confucian philosophers, especially (...)
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  20. Virtues and the Book of Rites.Ann A. Pang-White - 2021 - Journal of Chinese Philosophy 48 (1):56-70.
    This paper explores the meaning of Confucian de 德 in the Book of Rites 《禮記》. Using intertextual discussions with texts supplemented by the Analects《論語》, the Mengzi 《孟子》, and the Xunzi《荀子》, I argue that ritual and virtue are closely interrelated. Without ritual, virtue is raw. Without virtue, ritual is barren. De’s interrelationship with ritual is central to Confucian ethics. Ritual is constitutive for all Confucian virtues. This central thesis coupled with subsequent features such as de’s aesthetic dimension and thick interpersonal relationships (...)
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  21. The Need for More than Role Relations.I. M. Sullivan - 2021 - Dao: A Journal of Comparative Philosophy 20 (2):269-287.
    This article argues for the necessity of a social group ontology in Confucian ethics. The heart of Confucian ethics is self-cultivation begun in familial relations. Social group categories can disrupt family structures in ways that can only be ignored at a high cost to the well-being of biological family members who do not share the dominant group identities. To make this disruption clear, I will articulate the challenge queer lives pose for classical Confucian self-cultivation. This discussion will give rise to (...)
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  22. Distributive Justice in Pre-Qin Confucianism: Equality, Priority, and Sufficiency.Chun Hin Tsoi - 2021 - In Robert A. Carleo & Yong Huang (eds.), Confucian Political Philosophy: Dialogues on the State of the Field. Springer Verlag. pp. 137-163.
    In Confucius, Rawls and the Sense of Justice, in addition to making an interesting comparison between Rawls’ and Confucius’ sense of justice, Erin M. Cline also tried to seek elements of distributive justice, or at least concern for distributive matters, in the Analects. I shall, in this essay, try to pursue the subject even further, by examining Confucianism’s attitude towards the contemporary distributive ideals in the analytical philosophy literature—egalitarianism, prioritarianism and sufficientarianism. This will be done by first closely examining Cline’s (...)
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  23. The Phenomenology of Ritual Resistance: Colin Kaepernick as Confucian Sage.Philip J. Walsh - 2021 - Dao: A Journal of Comparative Philosophy 20 (1):1-24.
    In 2016, Colin Kaepernick, a quarterback for the San Francisco 49ers, remained seated during the national anthem in order to protest racial injustice and police brutality against African-Americans. After consulting with National Football League and military veteran Nate Boyer, Kaepernick switched to taking a knee during the anthem for the remainder of the season. Several NFL players and other professional athletes subsequently adopted this gesture. This article brings together complementary Confucian and phenomenological analyses to elucidate the significance of Kaepernick’s gesture, (...)
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  24. 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. Under (...)
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  25. What is the Nature of “the Unperturbed Mind-heart” in Mencius 2A:2?Peter Tsung Kei Wong - 2021 - Chinese Studies 漢學研究 39 (2):1-37.
    「不動心」的本質是甚麼? ─《孟子》〈知言養氣章〉的文理與義理 / 漢學研究 39.2 (2021): 1-37. Scholars have tended to focus on the implications of such philosophical terms as “flood-like qi” 浩然之氣 and “unperturbed mind-heart” 不動心 in Mencius 2A:2, but have failed to identify the common thread of this rather long chapter. This article argues that Mencius 2A:2 frequently alludes to Analects 2.4, and that this allusion is precisely the common thread holding 2A:2 together. According to Mencius’s interpretation, Confucius’s achievements in different ages as stated in Analects 2.4 are (...)
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  26. 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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  27. Archery Metaphor and Ritual in Early Confucian Texts.Rina Marie Camus - 2020 - Lexington Books.
    This book explores the significance of archery as ritual practice and literary metaphor in classical Confucian texts. Archery passages in the Analects, Mencius, and Xunzi are discussed in the light of Zhou culture and the troubled historical circumstances of early followers of the ruist master Confucius.
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  28. Confucianism and Daoism: On the relationship between the Analects, Laozi, and Zhuangzi, Part I.Paul J. D'Ambrosio - 2020 - Philosophy Compass 15 (9):1-11.
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  29. Exemplary Paternalism: A Consideration of Confucian Models of Moral Oversight.Sarah Flavel & Brad Hall - 2020 - Culture and Dialogue 8 (2):220-250.
    In this article we examine Classical Confucian political thinking through the lens of paternalism. We situate Confucianism amid contemporary models of paternalism to show that Confucianism can be understood as a soft form of paternalism regarding its method. Confucianism stresses cultivation of the people by moral exemplars to guide the people to act in ways that are in their own best interests. This is in contrast to use of law and punishment as a deterrent of unwanted behaviours of the people. (...)
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  30. Confucianism and the Philosophy of Well-Being.Richard Kim - 2020 - Routledge.
    Well-being is topic of perennial concern. It has been of significant interest to scholars across disciplines, culture, and time. But like morality, conceptions of well-being are deeply shaped and influenced by one's particular social and cultural context. We ought to pursue, therefore, a cross-cultural understanding of well-being and moral psychology by taking seriously reflections from a variety of moral traditions. This book develops a Confucian account of well-being, considering contemporary accounts of ethics and virtue in light of early Confucian thought (...)
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  31. How Would Confucian Virtue Ethics for Business Differ from Aristotelian Virtue Ethics?Daryl Koehn - 2020 - Journal of Business Ethics 165 (2):205-219.
    Confucianism is potentially relevant to business ethics and business practice in many ways. Although some scholars have seen Confucian thought as applicable to corporate social responsibility :433–451, 2009) and to corporate governance :30–43, 2013), only a few business ethicists :415–431, 2001b; Journal of Business Ethics 116:703–715, 2013; Romar in Journal of Business Ethics 38:119–131, 2002; Lam in The Analects, Penguin Classics, London, 2003; Chan in Journal of Business Ethics 77:347–360, 2008; Woods and Lamond in Journal of Business Ethics 102:669–683, 2011) (...)
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  32. Love’s Extension: Confucian Familial Love and the Challenge of Impartiality.Andrew Lambert - 2020 - In Michael Kühler Rachel Fedock (ed.), Love, Justice, and Autonomy: Philosophical Perspectives. New York, NY, USA: pp. 364pp.
    The question of possible moral conflict between commitment to family and to impartiality is particularly relevant to traditional Confucian thought, given the importance of familial bonds in that tradition. Classical Confucian ethics also appears to lack any developed theoretical commitment to impartiality as a regulative ideal and a standpoint for ethical judgment, or to universal equality. The Confucian prioritizing of family has prompted criticism of Confucian ethics, and doubts about its continuing relevance in China and beyond. This chapter assesses how (...)
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  33. The narrative of the Junzi as an exemplar in classical confucianism and its implications for moral and character education.Yen-Yi Lee - 2020 - Educational Philosophy and Theory 53 (6):634-643.
    There have been questions that are directed toward the outcome of using an exemplar in moral and character education. Meanwhile, the role of the narrative in the context of moral and character education has often been viewed as being didactic and being used to indoctrinate moral lessons only. On the other hand, some scholars have also attempted to explore the significances of the exemplar and the narrative for moral and character education. In classical Confucianism, the exemplar refers to the Junzi. (...)
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  34. Creativity East and West.Yuanyuan Liu - 2020 - Dissertation, University of Edinburgh
    This thesis is about the creativity in the East and the West, but I will mainly focus on the view of creativity in ancient Greek philosophy and Chinese philosophy. In the first chapter, I will explore the concept of creativity, the history of creativity, and the research on creativity, including the creativity research in psychology and philosophy, which will set the stage for further disscusion. Then in the second chapter, I will start from Plato’s dialogue, Ion, and explore the traditional (...)
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  35. Skill and expertise in three schools of classical Chinese thought.Hagop Sarkissian - 2020 - In Ellen Fridland & Carlotta Pavese (eds.), Routledge Handbook of Skill and Expertise. Routledge. pp. 40-52.
    The classical Chinese philosophical tradition (ca. 6th to 3rd centuries BCE) contains rich discussion of skill and expertise. Various texts exalt skilled exemplars (whether historical persons or fictional figures) who guide and inspire those seeking virtuosity within a particular dao (guiding teaching or way of life). These texts share a preoccupation with flourishing, or uncovering and articulating the constituents of an exemplary life. Some core features thought requisite to leading such a life included spontaneity, naturalness, and effortless ease. However, there (...)
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  36. Confucianism, Commerce, Capitalism.Henrique Schneider - 2020 - Culture and Dialogue 8 (2):295-322.
    This paper discusses commerce in Early Confucianism. It argues that the virtuous Confucian agent engages with the world in different ways, including in commerce – it is another way of acting with virtue. This conception is compared with two roughly contemporary approaches in economics, the thought of Wilhelm Röpke and the Humanomics project by Vernon Smith. In both, virtue is constitutive to commerce. However, they differ substantially in the exact relationship between virtue and commerce. While in Early Confucianism commerce is (...)
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  37. Why Confucianism Matters in Ethics of Technology.Pak-Hang Wong - 2020 - In Shannon Vallor (ed.), Oxford Handbook of Philosophy of Technology. Oxford University Press.
    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 the (...)
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  38. Relating the Political to the Ethical: Thoughts on Early Confucian Political Theory.Eirik Harris - 2019 - Dao: A Journal of Comparative Philosophy 18 (2):277-283.
    This essay examines the role that the the ethical plays in early Confucian political philosophy. By focusing primarily on the political thought of Xunzi, I argue that there is a necessary relationship between ethical ideas and political ideas in texts such as the Analects, Mengzi, and Xunzi. In particular, I argue against a more ‘realist’ reading of the tradition which argues that for early Confucians political order was not only a goal independent of ethical goals but also one in which (...)
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  39. Confucianism Before Confucius: The Yijing and the Rectification of Names.Halla Kim - 2019 - Journal of Chinese Philosophy 46 (3-4):161-181.
    A substantial reason behind the Confucian canonization of the Yijing can be located in some underlying patterns of thinking common to both the Yijing and The Analects; especially relevant here is the doctrine of rectification of names. In particular, I analyze the fundamental structure of the Yijing by means of the names and symbols standing in unique semantic/semiotic relations to the world, and I go on to suggest that this is what is importantly entailed by the doctrine of the rectification (...)
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  40. Emotional Attachment and Its Limits: Mengzi, Gaozi and the Guodian Discussions.Karyn L. Lai - 2019 - Frontiers of Philosophy in China 14 (1):132-151.
    Mengzi maintained that both benevolence (ren 仁) and rightness (yi 義) are naturally-given in human nature. This view has occupied a dominant place in Confucian intellectual history. In Mencius 6A, Mengzi's interlocutor, Gaozi, contests this view, arguing that rightness is determined by (doing what is fitting, in line with) external circumstances. I discuss here some passages from the excavated Guodian texts, which lend weight to Gaozi's view. The texts reveal nuanced considerations of relational proximity and its limits, setting up requirements (...)
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  41. Ethics, Politics, and the Recognition of Agency in Early Confucianism: A Commentary on Loubna El Amine’s Classical Confucian Political Thought: A New Interpretation.Ellie Wang - 2019 - Dao: A Journal of Comparative Philosophy 18 (2):259-268.
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  42. A History of Classical Chinese Thought.Li Zehou & Andrew Lambert - 2019 - Routledge.
  43. Virtue and the Good Life in the Early Confucian Tradition.Youngsun Back - 2018 - Journal of Religious Ethics 46 (1):37-62.
    This essay examines the role of virtue and the status of non-moral goods in conceptions of the good human life through an exploration of the thought of Confucius and Mencius. Both Confucius and Mencius lived in quite similar worlds, but their conceptualizations of the world differed from each another. This difference led them to hold different views on the role of virtue and the status of non-moral goods. On the one hand, Confucius highlighted the self-sufficiency of virtue, but he acknowledged (...)
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  44. Between Benevolence and Righteousness.Shaoming Chen - 2018 - Proceedings of the XXIII World Congress of Philosophy 9:101-113.
    The notion of benevolence-righteousness un-doubtedly constitutes the core of Mencius’s theory concerning the goodness of human nature, it also holds the key to the entire Confucian ethics. Despite the fact that we normally give Confucius credit for his discussion over the concept of benevolence, it is Mencius who creates the conjoint of benevolence-righteousness.But as a category benevolence-righteous-ness does not represent a sheer combination of benevolence and righteousness, but suggests a new or reformative version of this line of thought in the (...)
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  45. Partial Values: A Comparative Study in the Limits of Objectivity.Kevin Michael DeLapp - 2018 - Rowman & Littlefield International.
    An examination of the tensions between different conceptions of objectivity and subjectivity, and impartiality and partiality, as they arise in epistemology, ethical theory, and metaethics. Resources from classical Chinese philosophy are leveraged throughout the work to showcase new alternative ways of resolving these tensions.
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  46. How is justice understood in classic Confucianism?Christophe Duvert - 2018 - Asian Philosophy 28 (4):295-315.
    ABSTRACTIn Sinicized Asia, justice, conceptualized and institutionalized in its current form on a Western mold is part of a singular and ancient Confucian legal tradition.In this paper, it will be argued that Confucians initially articulated the concept of justice in relation to their own explanation of the world and their ideal, which distinguishes and rewards men’s actions according to their merits and social condition.It will be shown that Confucius’s thinking is primarily political and suggests ways of harmoniously organizing and reforming (...)
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  47. An Ethics of Interdependence in the Doctrine of the Mean.Manuel B. Dy - 2018 - Eco-Ethica 7:25-34.
    This paper attempts to derive an ethics of interdependence in the Chung Yung, the Doctrine of the Mean. The Doctrine of the Mean, one of the Four Books of Confucianism often paired with the Great Learning, Ta Hsueh, is considered a patchwork of at least two separate writings. While the title indicates the topic to be the Doctrine of the Mean, analogous to the Aristotelian Mean, the latter half of the treatise discusses another topic, Cheng, translated often as sincerity, truth, (...)
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  48. The Idea of Immortal Life after Death in Biblical Judaism and Confucianism.Xiaowei Fu & Yi Wang - 2018 - Proceedings of the XXIII World Congress of Philosophy 18:7-16.
    There is no notion of postmortem Heaven and Hell in both ancient Israeli and Confucian traditions, and the two traditions also share quite a number of similarities about the idea of immortal life after death. Therefore, a comparison of the commonness in this field, e.g. the Jewish Levirate Marriage custom and the Confucian custom of adopting one’s son as heir; the idea of name surviving death in Biblical Judaism and that of glorifying one’s parents by making one’s name famous in (...)
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  49. Why Traditional Chinese Philosophy Still Matters: The Relevance of Ancient Wisdom for the Global Age.Ming Dong Gu & J. Hillis Miller (eds.) - 2018 - New York: Routledge.
    Traditional Chinese philosophy, if engaged at all, is often regarded as an object of antiquated curiosity and dismissed as unimportant in the current age of globalization. Written by a team of internationally renowned scholars, this book, however, challenges this judgement and offers an in-depth study of pre-modern Chinese philosophy from an interdisciplinary perspective. Exploring the relevance of traditional Chinese philosophy for the global age, it takes a comparative approach, analysing ancient Chinese philosophy in its relation to Western ideas and contemporary (...)
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  50. Confucianism, Curiosity, and Moral Self-Cultivation.Ian James Kidd - 2018 - In Ilhan Inan, Lani Watson, Safiye Yigit & Dennis Whitcomb (eds.), The Moral Psychology of Curiosity. New York: Rowman & Littlefield. 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 learning’ (...)
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