Open Access. Powered by Scholars. Published by Universities.®
Ethics and Political Philosophy Commons™
Open Access. Powered by Scholars. Published by Universities.®
- Keyword
-
- China (71)
- Confucianism (14)
- Mou Zongsan (5)
- Virtue Ethics (5)
- Confucius (4)
-
- Wang Yangming (4)
- 分化 (4)
- 托马斯 ·墨子刻 (4)
- 比较哲学 (4)
- 罗伯特 ·布兰登 (4)
- Ethics (3)
- Morality (3)
- Progressive Confucianism (3)
- Alasdair MacIntyre (2)
- Analects (2)
- Authoritarianism (2)
- Authority (2)
- Comparative Philosophy (2)
- Conscientiousness (2)
- Contemporary Confucianism (2)
- Deontology (2)
- Ease (2)
- Joseph Chan (2)
- Kang Xiaonguang (2)
- Life Confucianism (2)
- Mengzi (2)
- Moral Perception (2)
- Philip J. Ivanhoe (2)
- Pluralism (2)
- Political Philosophy (2)
Articles 31 - 60 of 73
Full-Text Articles in Ethics and Political Philosophy
A Productive Dialogue: Contemporary Moral Education And Zhu Xi's Neo-Confucian Ethics, Stephen C. Angle
A Productive Dialogue: Contemporary Moral Education And Zhu Xi's Neo-Confucian Ethics, Stephen C. Angle
Stephen C. Angle
The essay asks whether contemporary Western empirical studies of moral education, as exemplified in the distinctive research programs of Lawrence Kohlberg and Martin Hoffman, can enter into productive dialogue with the Neo-Confucian theories of Zhu Xi (1130-1200). The proposed dialogue proceeds in two stages. I begin with Zhu’s notion of “lesser learning” and the role therein of ritual, and consider their relations to Kohlberg’s ideas about the construction of moral rules and Hoffman’s findings concerning parental discipline (and particularly “induction”). The second stage turns to Zhu’s “greater learning” and its central concept of reverence, which I explain is best understood …
A Productive Dialogue: Contemporary Moral Education And Zhu Xi's Neo-Confucian Ethics, Stephen C. Angle
A Productive Dialogue: Contemporary Moral Education And Zhu Xi's Neo-Confucian Ethics, Stephen C. Angle
Stephen C. Angle
The essay asks whether contemporary Western empirical studies of moral education, as exemplified in the distinctive research programs of Lawrence Kohlberg and Martin Hoffman, can enter into productive dialogue with the Neo-Confucian theories of Zhu Xi (1130-1200). The proposed dialogue proceeds in two stages. I begin with Zhu’s notion of “lesser learning” and the role therein of ritual, and consider their relations to Kohlberg’s ideas about the construction of moral rules and Hoffman’s findings concerning parental discipline (and particularly “induction”). The second stage turns to Zhu’s “greater learning” and its central concept of reverence, which I explain is best understood …
Piecemeal Progress, Stephen C. Angle
Piecemeal Progress, Stephen C. Angle
Stephen C. Angle
What relevance do alternative moral traditions, such as early Chinese ethical thinking, have for people in the contemporary world? For example, suppose that we can find in early Confucian ethics particular values that are distinctively different from Western notions. How important would such a finding be today? According to three influential accounts of comparative ethics, the presence (or absence) of any given concept is not, on its own, of much significance. Chad Hansen, Alasdair MacIntyre, and Thomas Metzger all emphasize the importance of holistic units of analysis like “traditions” and “discourses” rather than focusing on individual ideas; all would suggest …
Neither Morality Nor Law: Ritual Propriety As Confucian Civility, Stephen C. Angle
Neither Morality Nor Law: Ritual Propriety As Confucian Civility, Stephen C. Angle
Stephen C. Angle
It is common for recent authors on the topic of “civility” to spend some time sketching
the history of their subject.1 One narrative goes like this: civility emerges in the seventeenth and eighteenth centuries and is part of a larger trend toward disciplining bodily appetites that enables a new kind of cooperation among individuals. Civility interweaves politeness and political respect; it undergirds modern notions of republicanism, civil society, and the public good. In more recent decades—some writers point to World War I as a turning point, but for others, it is the 1960s—civility has declined or at least changed …
Neither Morality Nor Law: Ritual Propriety As Confucian Civility, Stephen C. Angle
Neither Morality Nor Law: Ritual Propriety As Confucian Civility, Stephen C. Angle
Stephen C. Angle
It is common for recent authors on the topic of “civility” to spend some time sketching
the history of their subject.1 One narrative goes like this: civility emerges in the seventeenth and eighteenth centuries and is part of a larger trend toward disciplining bodily appetites that enables a new kind of cooperation among individuals. Civility interweaves politeness and political respect; it undergirds modern notions of republicanism, civil society, and the public good. In more recent decades—some writers point to World War I as a turning point, but for others, it is the 1960s—civility has declined or at least changed …
Translating And Interpreting The Mengzi: Virtue, Obligation, And Discretion, Stephen C. Angle
Translating And Interpreting The Mengzi: Virtue, Obligation, And Discretion, Stephen C. Angle
Stephen C. Angle
The essay focuses on two aspects of the translation and interpretation of Mengzi in Bryan Van Norden’s new translation. First, I argue that Van Norden’s explanation of virtues in terms of obligations is potentially problematic, and show instances in which this unusual understanding of virtue influences the translation itself. Second, I highlight the ways in which Van Norden’s translation and commentary have effectively thematized the role of “discretion (quan 權)” in Mengzi’s text, and make some suggestions for how we can arrive at an even deeper understanding of this important concept.
Review Of Ruiping Fan- Reconstructionist Confucianism, Stephen C. Angle
Review Of Ruiping Fan- Reconstructionist Confucianism, Stephen C. Angle
Stephen C. Angle
Reconstructionist Confucianism is fascinating, provocative, and in several ways novel. It is the first English-language, full-length effort to re-articulate Confucianism so that it speaks to the specific ethical challenges of the contemporary world. Fan’s background as a bioethicist enables him to enter deeply into a series of moral and political issues. Furthermore, FAN’s methodology is distinctive and his conclusions are quite at odds with much that has been written about contemporary Confucianism. As such, the book deserves broad attention: readers with a wide range of backgrounds and research agendas will find stimulating arguments to engage them. Having found …
Wang Yangming As Virtue Ethicist, Stephen C. Angle
Wang Yangming As Virtue Ethicist, Stephen C. Angle
Stephen C. Angle
Three ideas are implicit in the title of this chapter. To begin with, it is constructive to view
WANG Yangming 王陽明 (1472-1529), widely acknowledged as the most influential Confucian
thinker of the Ming dynasty, as a virtue ethicist. Second, because Wang has much in common with many other Neo-Confucian philosophers, the Neo-Confucian approach to ethics quite generally can be fruitfully understood as a type of virtue ethics. If this is true, then a third idea also follows, namely that Western virtue ethicists should pay attention to Wang and to Neo- Confucian philosophy, because here is a new (to the …
Rethinking Confucian Authority And Rejecting Confucian Authoritarianism, Stephen C. Angle
Rethinking Confucian Authority And Rejecting Confucian Authoritarianism, Stephen C. Angle
Stephen C. Angle
Early Confucianism saw "Tian" 天 or Heaven as the source of authority, as kings ruled in accord with its "mandate." The clearest communication of Tian's intentions comes through the actions of the "people" (min 民), whose well beingthus forms the bedrock of Confucian politics. The essay begins by rehearsing the strengths and the limitations of such a framework, as well as pointing to a tnesion concerning the status of "the people" that runs throughout traditional Confucianism. Next, I analyze Kang Xiaoguang's 康小光 contemporary Chinese effort to justify an authoritarian state by means of an only modestly revised version of …
Rethinking Confucian Authority And Rejecting Confucian Authoritarianism, Stephen C. Angle
Rethinking Confucian Authority And Rejecting Confucian Authoritarianism, Stephen C. Angle
Stephen C. Angle
Early Confucianism saw "Tian" 天 or Heaven as the source of authority, as kings ruled in accord with its "mandate." The clearest communication of Tian's intentions comes through the actions of the "people" (min 民), whose well beingthus forms the bedrock of Confucian politics. The essay begins by rehearsing the strengths and the limitations of such a framework, as well as pointing to a tnesion concerning the status of "the people" that runs throughout traditional Confucianism. Next, I analyze Kang Xiaoguang's 康小光 contemporary Chinese effort to justify an authoritarian state by means of an only modestly revised version of …
Wang Yangming As Virtue Ethicist, Stephen C. Angle
Wang Yangming As Virtue Ethicist, Stephen C. Angle
Stephen C. Angle
Three ideas are implicit in the title of this chapter. To begin with, it is constructive to view
WANG Yangming 王陽明 (1472-1529), widely acknowledged as the most influential Confucian
thinker of the Ming dynasty, as a virtue ethicist. Second, because Wang has much in common with many other Neo-Confucian philosophers, the Neo-Confucian approach to ethics quite generally can be fruitfully understood as a type of virtue ethics. If this is true, then a third idea also follows, namely that Western virtue ethicists should pay attention to Wang and to Neo- Confucian philosophy, because here is a new (to the …
Review Of Stalnaker: Overcoming Our Evil, Stephen C. Angle
Review Of Stalnaker: Overcoming Our Evil, Stephen C. Angle
Stephen C. Angle
Aaron Stalnaker’s Overcoming Our Evil makes compelling reading for several different audiences. To begin with, it offers a good deal to scholars of Xunzi and of Augustine, thanks both to the many careful evaluations of others’ interpretations and, more importantly, to the new light that Stalnaker is able to shed on each thinker, because of the ways that comparative study reveals previously “overlooked details or themes” [1]. In particular, Stalnaker employs a device he calls the “bridge concept” in order to focus his comparison and reveal previously obscured significance in his authors. He defines bridge concepts as “general ideas, such …
Review Of John Makeham: Lost Soul- “Confucianism” In Contemporary Chinese Academic Discourse, Stephen C. Angle
Review Of John Makeham: Lost Soul- “Confucianism” In Contemporary Chinese Academic Discourse, Stephen C. Angle
Stephen C. Angle
There is little doubt that the wounds inflicted upon the body of traditional Confucianism by the end of China’s civil service exams in 1905, the fall of the Qing dynasty in 1911, and the New Culture Movement that began in 1915 collectively proved fatal. With its body dead or dying, Confucians since the early twentieth century have been struggling to find a new body of practice that can host what the eminent historian Yu Ying-shih has referred to as Confucianism’s wandering soul. John Makeham’s Lost Soul: “Confucianism” in Contemporary Chinese Academic Discourse is an impressive investigation of these efforts over …
人权与和谐, Stephen C. Angle
人权与和谐, Stephen C. Angle
Stephen C. Angle
人权与和谐似乎难以共存。这两大价值既源自不同的传统，其展开方式也迥异，任何同时实现或同等珍视它们的意图，看来注定会陷入迷乱或矛盾。况且，人权之通往建制保障有其清晰路线，但和谐的价值却难以被建制化，因而政治和谐法律运作上成为一个不受制约的变项。这样说来，”人权“与”和谐“之间有没有严重的张力？二者能否同时被肯定？本文旨在论证：人权与和谐集体建制中应如何体现，是有明显差异的，但这些差异可以通过有力的，非人意的方式来阐明，本文将利用近代西方的道德和政治哲学及现代儒家哲学作论迷，同时也会参考早期的儒家观点（尤其是他们对和谐这个概念本身的看法）。这不仅仅是一个关于中国人权与和谐的论迷：本文之目的在于证明这两种价值能够并且应该得到世界所有人赞同。
参与的必要性, Stephen C. Angle
参与的必要性, Stephen C. Angle
Stephen C. Angle
现代新儒家所面临的一个重要问题是:这一以道德为主要关注点的文化传统如何与现代民主政治 相适应? 与那种认为儒家应局限于道德教育的观点相反,文章认为儒家必须发展出一种参与性的政治,其原 因有三:一是政治参与是个人道德培养的必要手段;二是政治的独立性要求客观的制度结构而不仅仅是道 德教化;三是我们人性中的缺陷只有通过广泛的政治参与才能克服。
关键词:现代新儒家;参与;政治
比较哲学中的分化, Stephen C. Angle
比较哲学中的分化, Stephen C. Angle
Stephen C. Angle
托马斯·墨子刻 (ThomasA. Metzger) 指出, 中国政治思想的解释者们必须在两个目标之 间取得一种平衡: 对背景和文化连续性的强调, 以及对批判性反思和真理的强调。通过与他的著作和方 法论的对话, 本文展开了两个主要的论点。首先, 笔者认为从罗伯特·布兰登 (RobertBrandom) 那里 借用来的一种理解 “话语”(discourse) 和 “约定”(commitment) 的方式比墨子刻自己的方法论更为成 功地应对了他所提出的可贵目标 。其次 , 笔者区分了比较研究中的两种策略 , 也即对 “包容性背景 ” (inclusive context) 的强调以及对 “分化”(disaggregation) 的强调。文章建议, 必须谨慎地运用我通过 “分化”所标识的方法, 人们应当始终清楚地意识到墨子刻所极力向我们表明的主张, 进而掌握比较哲
学 的 “分 化 ”这 一 方 法 论 策 略.
比较哲学中的分化, Stephen C. Angle
比较哲学中的分化, Stephen C. Angle
Stephen C. Angle
托马斯·墨子刻 (ThomasA. Metzger) 指出, 中国政治思想的解释者们必须在两个目标之 间取得一种平衡: 对背景和文化连续性的强调, 以及对批判性反思和真理的强调。通过与他的著作和方 法论的对话, 本文展开了两个主要的论点。首先, 笔者认为从罗伯特·布兰登 (RobertBrandom) 那里 借用来的一种理解 “话语”(discourse) 和 “约定”(commitment) 的方式比墨子刻自己的方法论更为成 功地应对了他所提出的可贵目标 。其次 , 笔者区分了比较研究中的两种策略 , 也即对 “包容性背景 ” (inclusive context) 的强调以及对 “分化”(disaggregation) 的强调。文章建议, 必须谨慎地运用我通过 “分化”所标识的方法, 人们应当始终清楚地意识到墨子刻所极力向我们表明的主张, 进而掌握比较哲
学 的 “分 化 ”这 一 方 法 论 策 略.
比较哲学中的分化, Stephen C. Angle
比较哲学中的分化, Stephen C. Angle
Stephen C. Angle
托马斯·墨子刻 (ThomasA. Metzger) 指出, 中国政治思想的解释者们必须在两个目标之 间取得一种平衡: 对背景和文化连续性的强调, 以及对批判性反思和真理的强调。通过与他的著作和方 法论的对话, 本文展开了两个主要的论点。首先, 笔者认为从罗伯特·布兰登 (RobertBrandom) 那里 借用来的一种理解 “话语”(discourse) 和 “约定”(commitment) 的方式比墨子刻自己的方法论更为成 功地应对了他所提出的可贵目标 。其次 , 笔者区分了比较研究中的两种策略 , 也即对 “包容性背景 ” (inclusive context) 的强调以及对 “分化”(disaggregation) 的强调。文章建议, 必须谨慎地运用我通过 “分化”所标识的方法, 人们应当始终清楚地意识到墨子刻所极力向我们表明的主张, 进而掌握比较哲
学 的 “分 化 ”这 一 方 法 论 策 略.
Defining 'Virtue Ethics' And Exploring Virtues In A Comparative Context: Comments On Bryan W. Van Norden, Virtue Ethics And Confucianism In Early Chinese Philosophy, Stephen C. Angle
Stephen C. Angle
Bryan Van Norden’s new book, Virtue ethics and Consequentialism in Early Chinese Philosophy (Van Norden 2007; references to this book will be indicated with page numbers only) is impressive and learned, pursuing a number of inter-related objectives in its 412 pages. My task here is to reflect on the book’s objectives and to ask whether they are well-conceived and successfully accomplished. Van Norden’s book has enhanced my understanding and stimulated my thinking on many fronts; I hope, therefore, to take advantage of this forum to open up opportunities for further philosophical work that builds on the foundation Van Norden has …
Review Of John Makeham: Lost Soul- “Confucianism” In Contemporary Chinese Academic Discourse, Stephen C. Angle
Review Of John Makeham: Lost Soul- “Confucianism” In Contemporary Chinese Academic Discourse, Stephen C. Angle
Stephen C. Angle
There is little doubt that the wounds inflicted upon the body of traditional Confucianism by the end of China’s civil service exams in 1905, the fall of the Qing dynasty in 1911, and the New Culture Movement that began in 1915 collectively proved fatal. With its body dead or dying, Confucians since the early twentieth century have been struggling to find a new body of practice that can host what the eminent historian Yu Ying-shih has referred to as Confucianism’s wandering soul. John Makeham’s Lost Soul: “Confucianism” in Contemporary Chinese Academic Discourse is an impressive investigation of these efforts over …
比较哲学中的分化, Stephen C. Angle
比较哲学中的分化, Stephen C. Angle
Stephen C. Angle
托马斯·墨子刻 (ThomasA. Metzger) 指出, 中国政治思想的解释者们必须在两个目标之 间取得一种平衡: 对背景和文化连续性的强调, 以及对批判性反思和真理的强调。通过与他的著作和方 法论的对话, 本文展开了两个主要的论点。首先, 笔者认为从罗伯特·布兰登 (RobertBrandom) 那里 借用来的一种理解 “话语”(discourse) 和 “约定”(commitment) 的方式比墨子刻自己的方法论更为成 功地应对了他所提出的可贵目标 。其次 , 笔者区分了比较研究中的两种策略 , 也即对 “包容性背景 ” (inclusive context) 的强调以及对 “分化”(disaggregation) 的强调。文章建议, 必须谨慎地运用我通过 “分化”所标识的方法, 人们应当始终清楚地意识到墨子刻所极力向我们表明的主张, 进而掌握比较哲
学 的 “分 化 ”这 一 方 法 论 策 略.
Defining 'Virtue Ethics' And Exploring Virtues In A Comparative Context: Comments On Bryan W. Van Norden, Virtue Ethics And Confucianism In Early Chinese Philosophy, Stephen C. Angle
Stephen C. Angle
Bryan Van Norden’s new book, Virtue ethics and Consequentialism in Early Chinese Philosophy (Van Norden 2007; references to this book will be indicated with page numbers only) is impressive and learned, pursuing a number of inter-related objectives in its 412 pages. My task here is to reflect on the book’s objectives and to ask whether they are well-conceived and successfully accomplished. Van Norden’s book has enhanced my understanding and stimulated my thinking on many fronts; I hope, therefore, to take advantage of this forum to open up opportunities for further philosophical work that builds on the foundation Van Norden has …
儒家人文主义与有根的全球哲, Stephen C. Angle
儒家人文主义与有根的全球哲, Stephen C. Angle
Stephen C. Angle
儒家传统有许多不同的维度,因此可以用不同的方式和目的来研究,乃至实践。在大多情 况中,进入儒家的不同途径间相互补充之处多于彼此冲突的地方。正如彭国祥教授最近指出的, 只要我们注意如何去界定术语,1儒家思想可被看作是兼有人本主义和宗教两方面的思想。本文 力求表明,我们也可以把儒家理解为一种仍富活力的哲学传统,可以与西方现代哲学进行建设 性对话。我的目的是要表明:像任何人本主义传统一样,儒家可以在保持自身独特性的同时, 进行跨文化交流。我相信,我们既可以不放弃我们独特传统,又可以相互交流,互相学习。
How Serious Is Our Divergence?, Stephen C. Angle
How Serious Is Our Divergence?, Stephen C. Angle
Stephen C. Angle
Near the beginning of his magisterial A Cloud Across the Pacific, Thomas Metzger sums up what he calls his “paradoxical combination of reflexivity with cultural patterns” as follows:
This book is based on the premise that thinking about how to improve political life cannot be the product of either a closed cultural system or of reason as a uniform cognitive faculty with which all persons try to apprehend and reflect on objective realities or universal principles. Insisting that both dimensions are paradoxically combined in everyone’s thinking, I take issues with two groups — the Western scholars fascinated just with …
How Serious Is Our Divergence?, Stephen C. Angle
How Serious Is Our Divergence?, Stephen C. Angle
Stephen C. Angle
Near the beginning of his magisterial A Cloud Across the Pacific, Thomas Metzger sums up what he calls his “paradoxical combination of reflexivity with cultural patterns” as follows:
This book is based on the premise that thinking about how to improve political life cannot be the product of either a closed cultural system or of reason as a uniform cognitive faculty with which all persons try to apprehend and reflect on objective realities or universal principles. Insisting that both dimensions are paradoxically combined in everyone’s thinking, I take issues with two groups — the Western scholars fascinated just with …
儒家人文主义与有根的全球哲, Stephen C. Angle
儒家人文主义与有根的全球哲, Stephen C. Angle
Stephen C. Angle
儒家传统有许多不同的维度,因此可以用不同的方式和目的来研究,乃至实践。在大多情 况中,进入儒家的不同途径间相互补充之处多于彼此冲突的地方。正如彭国祥教授最近指出的, 只要我们注意如何去界定术语,1儒家思想可被看作是兼有人本主义和宗教两方面的思想。本文 力求表明,我们也可以把儒家理解为一种仍富活力的哲学传统,可以与西方现代哲学进行建设 性对话。我的目的是要表明:像任何人本主义传统一样,儒家可以在保持自身独特性的同时, 进行跨文化交流。我相信,我们既可以不放弃我们独特传统,又可以相互交流,互相学习。
挑战和谐：儒家和谐观的辩证与诠释, Stephen C. Angle
合宜的民主集中制, Stephen C. Angle
合宜的民主集中制, Stephen C. Angle
Stephen C. Angle
时下流行的观点是把中国的社会和政治说成是“转型”中的社会和政治,即在通往民主 化的道路上,中国正处于复杂和不稳定的阶段,而且把自由民主制度看作是其最终的目标。本文将围绕 协商法律和多元主义对此展开讨论,探讨民主集中制的合法性。
Review Of John Makeham: New Confucianism - A Critical Examination, Stephen C. Angle
Review Of John Makeham: New Confucianism - A Critical Examination, Stephen C. Angle
Stephen C. Angle
At the heart of New Confucianism: A Critical Examination is a question of definition: How should we understand the contested notion of “New Confucianism”? Is it a matter of genealogy, philosophical doctrine, political orientation, or personal experience? Does it matter in what terms individuals identified themselves or whether they saw themselves as part of a shared intellectual movement? Who, ultimately, gets to answer these questions? Of course there is much more in the essays than these questions — including, most notably, astute analyses of several philosophers’ ideas, thought-provoking reflection on some of the roles played by Buddhism in modern Chinese …
Decent Democratic Centralism, Stephen C. Angle
Decent Democratic Centralism, Stephen C. Angle
Stephen C. Angle
Are there any coherent and defensible alternatives to liberal democracy? The author examines the possibility that a reformed democratic centralism-the principle around which China's cur- rent polity is officially organized-might be legitimate, according to both an inside and an out- side perspective. The inside perspective builds on contemporary Chinese political theory; the outside perspective critically deploys Rawls's notion ofa "decent society " as its standard. Along the way, the authorpays particular attention to the kinds and degree ofpluralism a decent society can countenance, and to the specific institutions in China that might enable the realization of a genuine and/or decent …