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  1. Self-realization through Confucian learning: a contemporary reconstruction of Xunzi's ethics.Siu-Fu Tang - 2016 - Albany: State University of New York Press.
    Confucian philosopher Xunzi’s moral thought is considered in light of the modern focus on self-realization. Self-Realization through Confucian Learning reconstructs Confucian thinker Xunzi’s moral philosophy in response to the modern focus on self-realization. Xunzi (born around 310 BCE) claims that human xing (“nature” or “native conditions”) is without an ethical framework and has a tendency to dominate, leading to bad judgments and bad behavior. Confucian ritual propriety (li) is needed to transform these human native conditions. Through li, people become self-directing: (...)
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  • Imagining confucius: Paradigmatic characters and virtue ethics.T. A. N. Sor-hoon - 2005 - Journal of Chinese Philosophy 32 (3):409–426.
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  • Imagining confucius: Paradigmatic characters and virtue ethics.Sor-Hoon Tan - 2005 - Journal of Chinese Philosophy 32 (3):409-426.
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  • Knowing to Act in the Moment: Examples from Confucius ’Analects‘.Karyn L. Lai - 2012 - Asian Philosophy 22 (4):347-364.
    Many scholars note that the Analects, and Confucian philosophy more generally, hold a conception of knowing that more closely approximates ‘knowing-how’ than ‘knowing-that’. However, I argue that this description is not sufficiently sensitive to the concerns of the early Confucians and their focus on self-cultivation. I propose that a particular conception of knowing—knowing to act in the moment—is better suited to capturing the Analects’ emphasis on exemplary lives in actual contexts. These investigations might also contribute to discussions on know-how in (...)
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  • Heaven as a source for ethical warrant in early confucianism.Philip J. Ivanhoe - 2007 - Dao: A Journal of Comparative Philosophy 6 (3):211-220.
    Contrary to what several prominent scholars contend, a number of important early Confucians ground their ethical claims by appealing to the authority of tian, Heaven, insisting that Heaven endows human beings with a distinctive ethical nature and at times acts in the world. This essay describes the nature of such appeals in two early Confucian texts: the Lunyu (Analects) and Mengzi (Mencius). It locates this account within a larger narrative that begins with some of the earliest conceptions of a supreme (...)
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  • Confucian Education: From Conformity to Cultivating Personal Distinction.Kurtis Hagen - 2022 - Dao: A Journal of Comparative Philosophy 21 (2):213-234.
    This article explores contrasting interpretations of early Confucian philosophy as they apply to education, focusing primarily on the Analects of Confucius, the Mencius, and the Xunzi 荀子. I first describe a common interpretation of the Confucian worldview, according to which an already perfected way is thought to have been established. This view tends to encourage thinking of education as a process of conveying the True Way and ensuring conformity to the norms that constitute it. I then describe and defend a (...)
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  • Naturalizing mencius.James Behuniak Jr - 2011 - Philosophy East and West 61 (3):492-515.
    In a recent paper titled “Mencius and an Ethics of the New Century,” Donald J. Munro argues that recent theories in the evolutionary sciences regarding the biological basis of altruism and infant bonding might lend credence to Mencius’ philosophy of human nature.1 Such theories, says Munro, support Mencius’ contention that certain moral concepts derive from something that is inborn. What such naturalistic theories do not address, however, is whether or not these moral concepts are also “founded on something transcendental,” and (...)
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  • Empathy with vicious perspectives? A puzzle about the moral limits of empathetic imagination.Olivia Bailey - 2021 - Synthese 199 (3-4):9621-9647.
    Are there limits to what it is morally okay to imagine? More particularly, is imaginatively inhabiting morally suspect perspectives something that is off-limits for truly virtuous people? In this paper, I investigate the surprisingly fraught relation between virtue and a familiar form of imaginative perspective taking I call empathy. I draw out a puzzle about the relation between empathy and virtuousness. First, I present an argument to the effect that empathy with vicious attitudes is not, in fact, something that the (...)
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