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  1. Self-transformation and civil society: Lockean vs. confucian.Kim Sungmoon - 2009 - Dao: A Journal of Comparative Philosophy 8 (4):383-401.
    Although contemporary Confucianists tend to view Western liberalism as pitting the individual against society, recent liberal scholarship has vigorously claimed that liberal polity is indeed grounded in the self-transformation that produces “liberal virtues.” To meet this challenge, this essay presents a sophisticated Confucian critique of liberalism by arguing that there is an appreciable contrast between liberal and Confucian self-transformation and between liberal and Confucian virtues. By contrasting Locke and Confucius, key representatives of each tradition, this essay shows that both liberalism (...)
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  • Comment on ‘Anger, Compassion and the Distinction between First and Third Person’.Chan Sin Yee - 2021 - Australasian Philosophical Review 5 (4):344-355.
    In my paper, I argue that a first-person perspective (the perspective of a patient/recipient of an action) pertaining to response analysis is significant in Confucianism given the deeply personal nature of Confucianism. It matters whether oneself or others is the patient of an action because Confucianism as a virtue theory emphasizes self-reflection and reflexivity of one’s response in self-cultivation. Moreover, as an account of role-ethics, Confucianism calls attention to one’s particular relationship with others—one reacts differently in kind, not just in (...)
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  • Ritualized exchange: A consideration of confucian reciprocity.Eric C. Mullis - 2008 - Asian Philosophy 18 (1):35 – 50.
    In this essay I discuss reciprocity as it unfolds within the context of a Confucian relational ethic. I discuss the relationship between reciprocity and the virtue of shu or 'sympathetic understanding' and then go on to argue that the goods that grow out of reciprocal relationships are necessary for Confucian ethics. These include social equilibrium, a rich sense of self-esteem, and reliable expectations concerning the actions of others. Finally, I discuss the difficulties of acting reciprocally in socially disproportional relationships and (...)
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  • Did Confucius advise Zai Wo to do what he believed to be morally wrong? Interpreting Analects 17.21.Mathew A. Foust - 2021 - Asian Philosophy 31 (3):229-239.
    ABSTRACT It has recently been argued that in Analects 17.21, Confucius advises a disciple to do something that he, Confucius, believes to be morally wrong. According to Frederick Choo, despite believing that it is morally wrong to not properly observe the three-year mourning ritual for a deceased parent, Confucius tells Zai Wo that he should do so. Choo offers two justifications for Confucius’s doing this. In this essay, I argue that the justifications Choo offers for Confucius’s advising Zai Wo to (...)
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  • Telling Others to Do What You Believe Is Morally Wrong: The Case of Confucius and Zai Wo.Frederick Choo - 2019 - Asian Philosophy 29 (2):106-115.
    Can it ever be morally justifiable to tell others to do what we ourselves believe is morally wrong to do? The common sense answer is no. It seems that we should never tell others to do something if we think it is morally wrong to do that act. My first goal is to argue that in Analects 17.21, Confucius tells his disciple not to observe a ritual even though Confucius himself believes that it is morally wrong that one does not (...)
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  • Revisiting Confucian Jen Ethics and Feminist Care Ethics: A Reply to Daniel Star and Lijun Yuan.Chenyang Li - 2002 - Hypatia 17 (1):130 - 140.
    At two fronts I defend my 1994 article. I argue that differences between Confucian jen ethics and feminist care ethics do not preclude their shared commonalities in comparison with Kantian, utilitarian, and contractarian ethics, and that Confucians do care. I also argue that Confucianism is capable of changing its rules to reflect its renewed understanding of jen, that care ethics is feminist, and that similarities between Confucian and care ethics have significant implications.
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