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Thorian R. Harris [8]Thorian Rane Harris [1]
  1.  35
    (1 other version)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 and (...)
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  2.  36
    The Wrong of Bullshit.Thorian R. Harris - 2024 - Social Epistemology 38 (4):413-424.
    It may be hard to imagine how bullshit, or being strategically indifferent to the veracity of one’s assertions, might ever be morally permissible. Yet to categorically denounce it is to find oneself burdened with defending the impossibility of justifiable bullshit, the indefeasibility of truthfulness and the inculpability of inveterate bullshitters. A much more tenable position is to expand one’s notion of bullshit to include unintentional indifference to veracity while also characterizing bullshit (whether strategic or unintentional) as wrong only when it (...)
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  3.  25
    Moral Perfection as the Counterfeit of Virtue.Thorian R. Harris - 2023 - Dao: A Journal of Comparative Philosophy 22 (1):43-61.
    It is sometimes assumed that the best people—those whom it would be appropriate to admire and emulate—ought to be free of all moral defects. Numerous contemporary scholars have attributed this assumption to the early Confucian philosophers with moral perfection said to be a necessary condition for sagehood. Drawing upon the early Confucian literature I will argue in support of two claims. The first is that the early Confucians did not insist on the moral perfection of the sage; on the contrary, (...)
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  4.  52
    Aristotle and Confucius on the Socioeconomics of Shame.Thorian R. Harris - 2014 - Dao: A Journal of Comparative Philosophy 13 (3):323-342.
    The sociopolitical significance Aristotle and Confucius attribute to possessing a sense of shame serves to emphasize the importance of its development. Aristotle maintains that social class and wealth are prerequisites for its acquisition, while Confucius is optimistic that it can be developed regardless of socioeconomic considerations. The difference between their positions is largely due to competing views of praiseworthy dispositions. While Aristotle conceives of praiseworthy dispositions as “consistent” traits of character, traits that calcifiy as one reaches adulthood, Confucius offers us (...)
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  5.  59
    A Reply to Stephen Angle.Thorian R. Harris - 2012 - Philosophy East and West 62 (3):400-402.
  6. Philosophical Ames: On Teaching Chinese Thought as Philosophy.Thorian R. Harris - 2021 - In Ian M. Sullivan & Joshua Mason (eds.), One corner of the square: essays on the philosophy of Roger T. Ames. Honolulu: University of Hawaiʻi Press.
     
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  7.  75
    Sagehood: The Contemporary Significance of Neo-Confucian Philosophy (review).Thorian R. Harris - 2012 - Philosophy East and West 62 (3):392-397.