Results for 'Confucian ethics. '

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  1.  11
    Confucian ethics in Western discourse.Wai-Ying Wong - 2017 - New York: Bloomsbury, Bloomsbury Academic, An imprint of Bloomsbury Publishing Plc.
    Confucian Ethics in Western Discourse brings Chinese philosophers into dialogue with contemporary moral philosophers, identifying how ancient Chinese philosophy can contribute to Western discussions of moral philosophy. Covering the characteristics and significance of the Confucian ethical tradition, this study introduces the main concepts, discusses differing perspectives of moral dilemmas and closely examines whether Confucian ethics should be considered as virtue ethics in the Western tradition. Through analysis of the meaning of virtues in Confucian ethics it draws (...)
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  2. Confucian Ethics Exhibited in the Discourse of Chinese Business and Marketing Communication.Yunxia Zhu - 2009 - Journal of Business Ethics 88 (S3):517 - 528.
    With the internationalisation of the Chinese market, Confucian ethics began to draw researchers' attention. However, little research has been conducted in the specific application of Confucian ethics in marketing communication. This article fills in the research gap by examining how Confucian ethics underpins the discourse of Chinese Expo invitations. Chinese sales managers' views are incorporated into the analysis as substantiation of findings. Confucian ethics embraces both qing (emotion) and li (reason) and relevant ethical values such as (...)
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  3.  50
    Confucian Ethics as Role-Based Ethics.A. T. Nuyen - 2007 - International Philosophical Quarterly 47 (3):315-328.
    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 (...)
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  4.  30
    Putting Confucian Ethics to the Test: The Role of Empirical Inquiry in Comparative Ethics.Erin M. Cline - 2017 - Journal of Religious Ethics 45 (4):666-686.
    This essay presents a case study of how normative and descriptive approaches to comparative religious ethics, as well as textual and empirical approaches, can be mutually enriching. Taking early Confucian ethical views on the centrality of parent‐child relationships in childhood moral development as an example, I examine how empirical evidence can be brought to bear on certain dimensions of traditional ethical views in order to deepen our appreciation for them and help us to see how their insights might be (...)
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  5.  30
    Confucian Ethics and Labor Rights.Tae Wan Kim - 2014 - Business Ethics Quarterly 24 (4):565-594.
    ABSTRACT:In this article I inquire into Confucian ethics from a non-ideal stance investigating the complex interaction between Confucian ideals and the reality of the modern workplace. I contend that even Confucian workers who regularly engage in social rites at the workplace have an internal, Confucian reason to appreciate the value of rights at the workplace. I explain, from a Confucian non-ideal perspective, why I disagree with the presumptuous idea that labor (or workplace) rights are necessarily (...)
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  6.  51
    Confucian Ethics: A Comparative Study of Self, Autonomy, and Community.Kwong-Loi Shun & David B. Wong (eds.) - 2004 - Cambridge: Cambridge University Press.
    The Chinese ethical tradition has often been thought to oppose Western views of the self as autonomous and possessed of individual rights with views that emphasize the centrality of relationship and community to the self. The essays in this collection discuss the validity of that contrast as it concerns Confucianism, the single most influential Chinese school of thought. Alasdair MacIntyre, the single most influential philosopher to articulate the need for dialogue across traditions, contributes a concluding essay of commentary. This is (...)
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  7.  65
    Applying confucian ethics to international relations.Cho-yun Hsu - 1991 - Ethics and International Affairs 5:15–31.
    The Confucian concept of morality and ethics, which dictated both domestic and international policies, maintained that through good government and internal peace and prosperity, China would play a leadership role in the world and serve as a universal paradigm for other nations.
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  8.  78
    Confucian ethics and japanese management practices.Marc J. Dollinger - 1988 - Journal of Business Ethics 7 (8):575 - 584.
    This paper proposes that an important method for understanding the ethics of Japanese management is the systematic study of its Confucian traditions and the writings of Confucius. Inconsistencies and dysfunction in Japanese ethical and managerial behavior can be attributed to contradictions in Confucius' writings and inconsistencies between the Confucian code and modern realities. Attention needs to be directed to modern Confucian philosophy since, historically Confucian thought has been an early warning system for impending change.
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  9.  32
    Confucian ethics, moral foundations, and shareholder value perspectives: An exploratory study.Xingyuan Wang, Fuan Li & Qin Sun - 2018 - Business Ethics: A European Review 27 (3):260-271.
    A survey study was conducted to look into the effect of Confucian ethics and the psychological foundations of morality on business managers' perspectives on corporate social responsibility (CSR). Using responses from 393 Chinese managers, we first conducted confirmatory factor analysis to assess the reliability and validity of the measurement model and then employed hierarchical regression to explore the relationships among Confucian ethics, moral foundations, and managers' shareholder value perspectives. The results indicate that both Confucian ethics and managers' (...)
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  10.  26
    Confucian Ethics and Confederate Memorials.Thorian R. Harris - 2022 - International Journal of Applied Philosophy 36 (2):231-250.
    As self-conscious curators and critics of moral history, the early Confucians are relevant to the contemporary debate over the fate of memorials dedicated to morally flawed individuals. They provide us with a pragmatic justification that is distinct from those utilized in the current debate, and in many respects superior to the alternatives. In addition to supplying this curative philosophic resource, the early Confucian practices of ancestral memorialization suggest preventative measures we might adopt to minimize the chances of establishing divisive (...)
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  11. Confucian ethics as role-based ethics.A. T. Nuyen - 2007 - International Philosophical Quarterly 47 (3):315-328.
    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 (...)
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  12.  91
    Confucian ethics and emotions.Yunping Wang - 2008 - Frontiers of Philosophy in China 3 (3):352-365.
    The Confucian understanding of emotions and their ethical importance confirms and exemplifies the contemporary Western renewed understanding of the nature of emotions. By virtue of a systematic conceptual analysis of Confucian ethics, one can see that, according to Confucians, the ethical significance of emotions, lies in that an ethical life is also emotional and virtues are inclinational. And a further exploration shows that the reason for the ethical significance is both that emotions are heavenly-endowed and that there exists (...)
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  13. Confucian Ethics and Impartiality: On the Confucian View about Brotherhood.Fang Xudong - 2012 - Frontiers of Philosophy in China 7 (1):1-19.
     
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  14.  68
    Confucian ethics in retrospect and prospect.Qingsong Shen & Kwong-loi Shun (eds.) - 2007 - Washington, D.C.: Council for Research in Values and Philosophy.
    desire. It is misleading to say that shu concerns the nature of desire in the ordinary sense, for it has more to do with the manner of satisfaction than ...
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  15. Understanding Confucian Ethics: Reflections on Moral Development.Karyn Lai - 2007 - Australian Journal of Professional and Applied Ethics 9 (2).
    The standard criticisms of Confucian ethics appear contradictory. On the one hand, Confucian ethics is deemed overly rule-bound: it is obsolete because it advocates adherence to ancient Chinese norms of proper conduct. On the other hand, Confucian ethics is perceived as situational ethics—done on the run—and not properly grounded in fundamental principles or norms. I give reasons for these disparate views of Confucian ethics. I also sketch an account of Confucian morality that focuses on moral (...)
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  16.  34
    Taking Confucian Ethics Seriously: Contemporary Theories and Applications.Kam-por Yu, Julia Tao & Philip J. Ivanhoe (eds.) - 2010 - SUNY.
    A consideration of Confucian ethics as a living ethical tradition with contemporary relevance.
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  17.  99
    What Would Confucius Do? – Confucian Ethics and Self-Regulation in Management.Peter R. Woods & David A. Lamond - 2011 - Journal of Business Ethics 102 (4):669-683.
    We examined Confucian moral philosophy, primarily the Analects, to determine how Confucian ethics could help managers regulate their own behavior (self-regulation) to maintain an ethical standard of practice. We found that some Confucian virtues relevant to self-regulation are common to Western concepts of management ethics such as benevolence, righteousness, wisdom, and trustworthiness. Some are relatively unique, such as ritual propriety and filial piety. We identify seven Confucian principles and discuss how they apply to achieving ethical self-regulation (...)
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  18.  56
    The Influence of Confucian Ethics and Collectivism on Whistleblowing Intentions: A Study of South Korean Public Employees.Heungsik Park, Michael T. Rehg & Donggi Lee - 2005 - Journal of Business Ethics 58 (4):387-403.
    The current study presents the findings of an empirical inquiry into the effects of Confucian ethics and collectivism, on individual whistleblowing intentions. Confucian Ethics and Individualism–Collectivism were measured in a questionnaire completed by 343 public officials in South Korea. This study found that Confucian ethics had significant but mixed effects on whistleblowing intentions. The affection between father and son had a negative effect on internal and external whistleblowing intentions, while the distinction between the roles of husband and (...)
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  19.  8
    Confucian Ethics in the Twenty-First Century.Sarah Mattice - 2012 - Frontiers of Philosophy in China 7 (4):610-615.
    A Comment on Roger Ames’s Confucian Role Ethics: A Philosophical Vocabulary, in Author Meets Critics Book Symposium.
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  20. Does confucian ethics integrate care ethics and justice ethics? The case of mencius.Chenyang Li - 2008 - Asian Philosophy 18 (1):69 – 82.
    In recent years, scholars of Confucian ethics have debated on important issues such as whether Confucian ethics embraces, or should embrace, universal values and impartiality. Some have argued that Confucian ethics integrates both care and justice, and that Confucian ethics is both particularistic and universalistic. In this essay, I will defend a view of the relation between care and justice and the relation between care ethics and justice ethics on the basis of the notion of 'configuration (...)
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  21.  38
    Why Confucian Ethics is a Virtue Ethics, Virtue Ethics is Not a Bad Thing, and Neville Should Endorse It.Yong Huang - 2020 - Journal of Chinese Philosophy 47 (3-4):283-294.
    This paper addresses one of the three main themes of Neville's The Goodness Is One, Its Manifestations Many: Whether Confucian ethics can be appropriately characterized as a virtue ethics. It first examines some unique features of virtues ethics, concluding that Confucian ethics may be plausibly regarded as a virtue ethics. Then it shows that virtue ethics is immune to the two diseases that Neville worries about: subjectivism and individualism. Finally, it argues that what Neville regards as salient features (...)
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  22.  26
    Confucian Ethics and The Practical Value of Roles.Daniel J. Stephens - 2018 - Philosophy East and West 68 (3):909-928.
    One recent trend in Western philosophical ethics has been a push toward ethical naturalism, and with it, psychological realism.1 One part of such psychological realism involves the attempt to recast the ethical project in light of our recent acceptance that the sources of human behavior are complex and multifarious, that we are not, as it were, autonomous rational agents who can comply with our moral norms simply by choosing to do so. This keener empirical understanding of the sources of human (...)
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  23.  23
    Confucian Ethics in Western Discourse by Wai-ying Wong.Mathew A. Foust - 2019 - Philosophy East and West 69 (1):1-3.
    Wai-ying Wong's Confucian Ethics in Western Discourse is an unusual book. The majority of its content is republished material, with Wong citing in the Acknowledgments twenty previously published articles duplicated in its pages. The book is organized in four parts: The Characteristics of Confucian Ethics, Confucian Ethics in Western Discourse, The Heritage and Development of Neo-Confucianism: The Thought of [the] Cheng Brothers, and Confucian Ethics and Contemporary Cultural Phenomena. These sections are mostly composed of clusters of (...)
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  24.  11
    Taking Confucian Ethics Seriously: Contemporary Theories and Applications.Julia Tao, Philip J. Ivanhoe & Kam-por Yu (eds.) - 2011 - SUNY Press.
    A consideration of Confucian ethics as a living ethical tradition with contemporary relevance.
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  25.  80
    Confucian ethics and the critique of ideology.Alan K. L. Chan - 2000 - Asian Philosophy 10 (3):245 – 261.
    The debate between Hans-Georg Gadamer and Jürgen Habermas provides a fresh perspective from which Confucian philosophy may be approached. In this paper, focusing on the Lunyu (Analects), I argue that the sayings of Confucius reflect an essentially 'conservative' orientation, finding in tradition a reservoir of insight and truth. There is a critical dimension to it in that ethical reflection and self-cultivation would enable the individual to challenge particular claims of tradition. However, can self-cultivation transcend tradition as a whole and (...)
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  26.  34
    Confucian Ethics, Public Policy, and the Nurse-Family Partnership.Erin M. Cline - 2012 - Dao: A Journal of Comparative Philosophy 11 (3):337-356.
    The Nurse-Family Partnership, a thirty-year program of research in the United States focused on early childhood preventive intervention, offers a powerful example of the kinds of programs and public policies that Confucian understandings of parent–child relationships and moral cultivation might recommend in contemporary societies today. NFP findings, as well as its theoretical foundations, lend empirical support to early Confucian views of the role of parent–child relationships in human moral development, the nature and possibility of moral self-cultivation, and the (...)
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  27.  45
    Confucian ethics today: the Singapore challenge.Weiming Tu - 1984 - Singapore: Federal Publications.
  28. What Confucian Ethics Can Teach Us About Designing Caregiving Robots for Geriatric Patients.Alexis Elder - 2023 - Digital Society 2 (1).
    Caregiving robots are often lauded for their potential to assist with geriatric care. While seniors can be wise and mature, possessing valuable life experience, they can also present a variety of ethical challenges, from prevalence of racism and sexism, to troubled relationships, histories of abusive behavior, and aggression, mood swings and impulsive behavior associated with cognitive decline. I draw on Confucian ethics, especially the concept of filial piety, to address these issues. Confucian scholars have developed a rich set (...)
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  29.  8
    Confucian Ethics in Modernity: Ontologically Rooted, Internationally Resposive, and Integratively Systematic.Chung-Ying Cheng - 2013 - Journal of Chinese Philosophy 40 (5):76-98.
    This article, from my onto-generative and onto-hermeneutic theories, will explore how Confucian virtue ethics could be modernized and globalized by answering challenges of civic duties, human rights, policy planning and decision-making regarding social and communal development with considerations of maximal sustainable goodness or benefits to both individual and groups. In doing so, we come to recognize the multifunctional potency of Confucian virtues in meeting modern and postmodern needs and demands in a complicated global-local environment, and see how this (...)
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  30.  52
    Nunchi, Ritual, and Early Confucian Ethics.Seth Robertson - 2019 - Dao: A Journal of Comparative Philosophy 18 (1):23-40.
    A central challenge for early Confucian ethics, which relies heavily on the moral rules, scripts, and instructions of ritual, is to provide an account of how best to deviate from ritual when unexpected circumstances demand that one must do so. Many commentators have explored ways in which the Confucian tradition can meet this challenge, and one particularly interesting line of response to it focuses on “mind-reading”—the ability to infer others’ mental states from their behavior. In this article, I (...)
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  31.  3
    Confucian Ethics and Confederate Memorials.Thorian R. Harris - 2023 - International Journal of Applied Philosophy 37 (2):77-96.
    As self-conscious curators and critics of moral history, the early Confucians are relevant to the contemporary debate over the fate of memorials dedicated to morally flawed individuals. They provide us with a pragmatic justification that is distinct from those utilized in the current debate, and in many respects superior to the alternatives. In addition to supplying this curative philosophic resource, the early Confucian practices of ancestral memorialization suggest preventative measures we might adopt to minimize the chances of establishing divisive (...)
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  32.  31
    Confucian Ethics and the Limited Impact of the New Public Management Reform in Thailand.Rutaichanok Jingjit & Marianna Fotaki - 2010 - Journal of Business Ethics 97 (S1):61-73.
    The diffusion of New Public Management reforms across the globe is based on the assumption of the universal applicability of managerialism, driven by instrumental rationality, individualism, independence and competition. The aim of this article is to challenge this conception and to fill a significant gap in the existing research by analysing potential problems arising from the implementation of the NPM philosophy in non-Western public organisations. In-depth interviews and a large-scale survey were conducted across six public organisations in Thailand based on (...)
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  33.  21
    Confucian Ethics in Modernity: Ontologically Rooted, Internationally Resposive, and Integratively Systematic.Chung-Ying Cheng - 2013 - Journal of Chinese Philosophy 40 (S1):76-98.
    This article, from my onto-generative and onto-hermeneutic theories, will explore how Confucian virtue ethics could be modernized and globalized by answering challenges of civic duties, human rights, policy planning and decisionmaking regarding social and communal development with considerations of maximal sustainable goodness or benefits to both individual and groups. In doing so, we come to recognize the multifunctional potency of Confucian virtues in meeting modern and postmodern needs and demands in a complicated global-local environment, and see how this (...)
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  34.  45
    Confucian Ethics and Care Ethics: The Political Dimension of a Scholarly Debate.Chenyang Li - 2015 - Hypatia 30 (4):897-903.
  35.  9
    Features of Vietnamese Confucian ethics.Tien Bac Pham - 2023 - Sotsium I Vlast 4 (98):51-58.
    Confucian ethics, being adopted in Vietnam, lost its originality and was adapted and supplemented in accordance with the historical practice of the people in order to meet their needs and correspond to changes in the feudal society of Vietnam. In other words, Confucian ethics was “Vietnamized”. The article analyzes the process of implementing and developing Confucian ethics in Vietnam and defines its specifics. According to the author, the Confucian ethical principles are reviewed from the view point (...)
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  36. Confucian ethics and "the age of biological control".A. T. Nuyen - 2007 - Philosophy East and West 57 (1):83-96.
    : Ronald Dworkin claims that if we are able to control our own biology, "our most settled convictions will . . . be undermined [and] we will be in a kind of moral free-fall." This is so because he takes moral convictions to be determined by the choices we make against a fixed biological background. It would seem that if Confucian ethics is grounded in ren xing (human nature) and if ren xing refers to a fixed biological background, then (...)
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  37. Early Confucian Ethics and Moral Sentimentalism.Shirong Luo - 2004 - Dissertation, University of Miami
    In this dissertation, the author compares early Confucian ethics with some forms of moral sentimentalism. The ethical views of two Confucian moralists, Kongzi and Mengzi are compared with Michael Slote's agent-based moral sentimentalist virtue ethics and Nel Noddings' feminine relational ethics of caring; the Confucian ethicist Xunzi's theory is compared with David Hume's classical version of moral sentimentalism. Through argumentation and theoretical reconstruction, the author attempts to establish that Kongzi and Mengzi's ethical accounts are agent-based while Xunzi's (...)
     
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  38. Confucian ethics.Antonio S. Cua - 1992 - In Lawrence C. Becker & Charlotte B. Becker (eds.), The Encyclopedia of Ethics. New York: Garland Publishing.
     
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  39. Confucian Ethics: Responsibilities, Rights, & Relationships.David Cummiskey - 2006 - Eubios Journal of Asian and International Bioethics 16 (1):9-21.
  40.  26
    Taking Confucian Ethics Seriously. Edited by Kam-por Yu, Julia Tao, and Philip J. Ivanhoe.Yanming An - 2013 - Journal of Chinese Philosophy 40 (2):359-364.
  41.  27
    Confucian Ethics and Social Morality: The Deep Paradox of Confucian Ethics.Liu Qingping - 2007 - Contemporary Chinese Thought 39 (1):15-24.
  42.  25
    Virtue and hierarchy in early confucian ethics.Peng Yin - 2021 - Journal of Religious Ethics 49 (4):793-807.
    Journal of Religious Ethics, Volume 49, Issue 4, Page 793-807, December 2021.
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  43.  21
    Confucian Ethic of Death with Dignity and Its Contemporary Relevance.Ping-Cheung Lo - 1999 - The Annual of the Society of Christian Ethics 19:313-333.
    This paper advances three claims. First, according to contemporary Western advocates of physician-assisted-suicide and voluntary euthanasia, "death with dignity" is understood negatively as bringing about death to avoid or prevent indignity, that is, to avoid a degrading existence. Second, there is a similar morally affirmative view on death with dignity in ancient China, in classical Confucianism in particular. Third, there is consonance as well as dissonance between these two ethics of death with dignity, such that the Confucian perspective would (...)
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  44.  20
    Taking Confucian Ethics Seriously (review).Eric C. Mullis - 2012 - Philosophy East and West 62 (3):411-413.
  45.  27
    Confucian Ethics and the Spirit of World Order: A Reconception of the Chinese Way of Tolerance.Ming Dong Gu - 2016 - Philosophy East and West 66 (3):787-804.
    No new global order without a new global ethic!Since the ending of the Cold War, the world has not gone in the direction of peace, harmony, stability, and cohesion. If during the Cold War period the world was divided into two large camps, it has today fragmented into many regions in strife, conflict, and war. Instead of a centripetal force that works toward a global unity accompanying the process of globalization, we are witnessing a centrifugal force that tears different countries (...)
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  46.  22
    Confucian Ethics of the Axial Age.Marty H. Heitz - 1995 - Philosophy East and West 45 (4):597-602.
  47.  26
    Confucian ethics: Universalistic or particularistic?Wai-Ying Wong - 1998 - Journal of Chinese Philosophy 25 (3):361-374.
  48. Psychological Argumentation in Confucian Ethics as a Methodological Issue in Cross-Cultural Philosophy.Rafal Banka - 2016 - Dao: A Journal of Comparative Philosophy 15 (4):591-606.
    Graham Priest claims that Asian philosophy is going to constitute one of the most important aspects in 21st-century philosophical research. Assuming that this statement is true, it leads to a methodological question whether the dominant comparative and contrastive approaches will be supplanted by a more unifying methodology that works across different philosophical traditions. In this article, I concentrate on the use of empirical evidence from nonphilosophical disciplines, which enjoys popularity among many Western philosophers, and examine the application of this approach (...)
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  49.  72
    Managerial harmony: The confucian ethics of Peter F. Drucker. [REVIEW]Edward J. Romar - 2004 - Journal of Business Ethics 51 (2):199-210.
    “Confucianism⋯ is a universal ethic in which the rules and imperatives of behavior hold for all individuals.” (Peter F. Drucker, Forbes, 1981). Peter Drucker is credited as the founder of modern American management. In his distinguished career he has written widely and authoritatively on the subject and to a large extent his work possesses a distinctive ethical tone. This paper will argue that Confucian ethics underlie much of Drucker's writing. Both Drucker and Confucius view power as the central ethical (...)
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  50.  30
    Special Topic: Filial Piety: The Root of Morality or the Source of Corruption?: Is Confucian Ethics a “Consanguinism”?Guo Qiyong - 2007 - Dao: A Journal of Comparative Philosophy 6 (1):21-37.
    In recent years, Liu Qingping 劉清平 has published a series of articles criticizing Confucian ethics in its modern context (see various articles by Liu), which has drawn the attention of many scholars. My friends and I have debated with him and his allies on this issue (See Guo 2002, Yang Haiwen 2002, Yang Zebo 2003, 2004a, 2004b, Ding 2003, 2005a, 2005b, Gong 2004, Guo and Gong 2004, and Wen 2005). Most of the important articles in the debate are now (...)
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