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  1. Dao, Harmony and Personhood: Towards a Confucian Ethics of Technology.Pak-Hang Wong - 2012 - Philosophy and Technology 25 (1):67-86.
    A closer look at the theories and questions in philosophy of technology and ethics of technology shows the absence and marginality of non-Western philosophical traditions in the discussions. Although, increasingly, some philosophers have sought to introduce non-Western philosophical traditions into the debates, there are few systematic attempts to construct and articulate general accounts of ethics and technology based on other philosophical traditions. This situation is understandable, for the questions of modern sciences and technologies appear to be originated from the West; (...)
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  • Confucian Social Media: An Oxymoron?Pak-Hang Wong - 2013 - Dao: A Journal of Comparative Philosophy 12 (3):283-296.
    International observers and critics often attack China's Internet policy on the basis of liberal values. If China's Internet is designed and built on Confucian values that are distinct from, and sometimes incompatible to, liberal values, then the liberalist critique ought to be reconsidered. In this respect, Mary Bockover's “Confucian Values and the Internet: A Potential Conflict” appears to be the most direct attempt to address this issue. Yet, in light of developments since its publication in 2003, it is time to (...)
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  • The Impact of Chinese Culture on Corporate Social Responsibility: The Harmony Approach. [REVIEW]Lei Wang & Heikki Juslin - 2009 - Journal of Business Ethics 88 (3):433 - 451.
    Although the history of adopting the Western Corporate Social Responsibility (CSR) concept in China spans less than 20 years, the core principles of CSR are not new and can be legitimately interpreted within traditional Chinese culture. We find that the Western CSR concepts do not adapt well to the Chinese market, because they have rarely defined the primary reason for CSR well, and the etic approach to CSR concepts does not take the Chinese reality and culture into consideration. This article (...)
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  • Designing confucian conscience into social networks.Tom Wang - 2016 - Zygon 51 (2):239-256.
    Several scholars have argued that Internet use might be fundamentally incompatible with Confucian ethics, because the values that are embedded in the Internet might be in conflict with Confucian values. In addition, the design of various social network services considers very little of non-Western values in its engineering. Against this background, this article explores the philosophical question of whether Internet use, particularly social network services, is compatible with the fundamental values and norms of Confucian ethics. In addition, the article discusses (...)
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  • The benevolent health worm : Comparing western human rights-based ethics and confucian duty-based moral philosophy. [REVIEW]Alana Maurushat - 2008 - Ethics and Information Technology 10 (1):11-25.
    Censorship in the area of public health has become increasingly important in many parts of the world for a number of reasons. Groups with vested interest in public health policy are motivated to censor material. As governments, corporations, and organizations champion competing visions of public health issues, the more incentive there may be to censor. This is true in a number of circumstances: curtailing access to information regarding the health and welfare of soldiers in the Kuwait and Iraq wars, poor (...)
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  • Net Recommendation: Prudential Appraisals of Digital Media and the Good life.Pak-Hang Wong - 2012 - Dissertation, University of Twente
    Digital media has become an integral part of people’s lives, and its ubiquity and pervasiveness in our everyday lives raise new ethical, social, cultural, political, economic and legal issues. Many of these issues have primarily been dealt with in terms of what is ‘right’ or ‘just’ with digital media and digitally-mediated practices, and questions about the relations between digital media and the good life are often left in the background. In short, what is often missing is an explicit discussion of (...)
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