Erin Cline
- Published in print:
- 2012
- Published Online:
- May 2013
- ISBN:
- 9780823245086
- eISBN:
- 9780823252596
- Item type:
- book
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fordham/9780823245086.001.0001
- Subject:
- Philosophy, Moral Philosophy
This work examines and compares the role of a sense of justice in the ethical and political thought of Confucius (Kongzi) and John Rawls, and presents an argument concerning why comparative studies ...
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This work examines and compares the role of a sense of justice in the ethical and political thought of Confucius (Kongzi) and John Rawls, and presents an argument concerning why comparative studies are worthwhile. Several scholars of Confucianism have suggested that there are such stark differences between the structure and content of the work of modern liberal philosophers like Rawls and the work of classical Confucian philosophers that it is reasonable to doubt that there is any value in trying to compare them. Against these claims, this book argues that the central concerns of the Analects (the most influential record of Confucius’ thought) and Rawls's work intersect in their emphasis on the importance of developing a sense of justice, and that despite deep and important differences between their two accounts of a sense of justice, these views on the relationship between moral psychology and political philosophy a source of significant philosophical agreement. This study also offers a larger argument concerning the reasons why comparative work is worthwhile, the distinctive challenges comparative studies face and approaches to resolving those difficulties, and how comparative work can accomplish distinctive and significant ends—which is a necessity for and sheds light upon the central argument of the book. This work argues that a comparative study of the capacity for a sense of justice in Confucius and Rawls can not only help us to better understand each of their views, but also helps us to see new ways to apply their insights, especially with respect to the contemporary relevance of their accounts.Less
This work examines and compares the role of a sense of justice in the ethical and political thought of Confucius (Kongzi) and John Rawls, and presents an argument concerning why comparative studies are worthwhile. Several scholars of Confucianism have suggested that there are such stark differences between the structure and content of the work of modern liberal philosophers like Rawls and the work of classical Confucian philosophers that it is reasonable to doubt that there is any value in trying to compare them. Against these claims, this book argues that the central concerns of the Analects (the most influential record of Confucius’ thought) and Rawls's work intersect in their emphasis on the importance of developing a sense of justice, and that despite deep and important differences between their two accounts of a sense of justice, these views on the relationship between moral psychology and political philosophy a source of significant philosophical agreement. This study also offers a larger argument concerning the reasons why comparative work is worthwhile, the distinctive challenges comparative studies face and approaches to resolving those difficulties, and how comparative work can accomplish distinctive and significant ends—which is a necessity for and sheds light upon the central argument of the book. This work argues that a comparative study of the capacity for a sense of justice in Confucius and Rawls can not only help us to better understand each of their views, but also helps us to see new ways to apply their insights, especially with respect to the contemporary relevance of their accounts.
Philip J. Ivanhoe
- Published in print:
- 2016
- Published Online:
- November 2016
- ISBN:
- 9780190492014
- eISBN:
- 9780190492038
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780190492014.001.0001
- Subject:
- Philosophy, History of Philosophy, General
This volume addresses a common yet mistaken view of Confucianism as timeless and monolithic by presenting a philosophically critical account of different Confucian thinkers and schools, across place ...
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This volume addresses a common yet mistaken view of Confucianism as timeless and monolithic by presenting a philosophically critical account of different Confucian thinkers and schools, across place (China, Korea, and Japan) and time (the 10th to 19th centuries). Some think of Confucianism in terms of the views attributed to one representative of the tradition, such as Kongzi (Confucius) (551–479 BCE) or Mengzi (Mencius) (372–289 BCE) or one school or strand of the tradition. Others present Confucianism in terms of its manifestations in only one country; this is almost always China for the obvious reasons that China is one of the most powerful and influential states in the world today. Finally, some describe Confucianism in terms of only one period or moment in the tradition; for example, among ethical and political philosophers, pre-Qin Confucianism—usually taken to be the writings attributed to Kongzi, Mengzi, and, perhaps, Xunzi (479–221 BCE)—often is taken as “Confucianism.” These and other forms of essentialism and idealism have led to a widespread and entrenched impression that Confucianism is thoroughly homogenous and monolithic; such impressions can be found throughout East Asia and dominate the understanding of Confucianism in the West. This provides no genuine sense of the creatively rich, philosophically powerful, highly variegated, and still very much open-ended nature of the Confucian tradition.Less
This volume addresses a common yet mistaken view of Confucianism as timeless and monolithic by presenting a philosophically critical account of different Confucian thinkers and schools, across place (China, Korea, and Japan) and time (the 10th to 19th centuries). Some think of Confucianism in terms of the views attributed to one representative of the tradition, such as Kongzi (Confucius) (551–479 BCE) or Mengzi (Mencius) (372–289 BCE) or one school or strand of the tradition. Others present Confucianism in terms of its manifestations in only one country; this is almost always China for the obvious reasons that China is one of the most powerful and influential states in the world today. Finally, some describe Confucianism in terms of only one period or moment in the tradition; for example, among ethical and political philosophers, pre-Qin Confucianism—usually taken to be the writings attributed to Kongzi, Mengzi, and, perhaps, Xunzi (479–221 BCE)—often is taken as “Confucianism.” These and other forms of essentialism and idealism have led to a widespread and entrenched impression that Confucianism is thoroughly homogenous and monolithic; such impressions can be found throughout East Asia and dominate the understanding of Confucianism in the West. This provides no genuine sense of the creatively rich, philosophically powerful, highly variegated, and still very much open-ended nature of the Confucian tradition.
- Published in print:
- 2009
- Published Online:
- June 2013
- ISBN:
- 9780804761284
- eISBN:
- 9780804772884
- Item type:
- chapter
- Publisher:
- Stanford University Press
- DOI:
- 10.11126/stanford/9780804761284.003.0011
- Subject:
- Philosophy, History of Philosophy
This chapter presents the English translation of an essay by Zhang, which provides not only a subtle account of a widely condemned human failing but also echoes of his personal disappointment in the ...
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This chapter presents the English translation of an essay by Zhang, which provides not only a subtle account of a widely condemned human failing but also echoes of his personal disappointment in the intellectuals of his own age. The central theme of the essay originally was addressed by Kongzi, who lamented that the conduct of one of his disciples made him abandon his original trust that people would reliably do as they say. After several bad episodes involving [his follower] Zai Wo, Kongzi adopted a new attitude and policy toward others: “to listen to their words and then observe their actions.” Kongzi also expressed a strong dislike for things that seem to be good but in fact are not; this idea appears in the title of Zhang's essay, and variations of this refrain are heard throughout its course. Another less evident but clearly present influence on Zhang's thought in this essay is Mengzi's warnings about the effects that subtle but pernicious doctrines can have upon the unsuspecting mind. Zhang clearly thought that, like Mengzi, he was someone who “understood words” and had a mission to awaken a slumbering world to the dangers of false virtue.Less
This chapter presents the English translation of an essay by Zhang, which provides not only a subtle account of a widely condemned human failing but also echoes of his personal disappointment in the intellectuals of his own age. The central theme of the essay originally was addressed by Kongzi, who lamented that the conduct of one of his disciples made him abandon his original trust that people would reliably do as they say. After several bad episodes involving [his follower] Zai Wo, Kongzi adopted a new attitude and policy toward others: “to listen to their words and then observe their actions.” Kongzi also expressed a strong dislike for things that seem to be good but in fact are not; this idea appears in the title of Zhang's essay, and variations of this refrain are heard throughout its course. Another less evident but clearly present influence on Zhang's thought in this essay is Mengzi's warnings about the effects that subtle but pernicious doctrines can have upon the unsuspecting mind. Zhang clearly thought that, like Mengzi, he was someone who “understood words” and had a mission to awaken a slumbering world to the dangers of false virtue.
Erin M. Cline
- Published in print:
- 2012
- Published Online:
- May 2013
- ISBN:
- 9780823245086
- eISBN:
- 9780823252596
- Item type:
- chapter
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fordham/9780823245086.003.0004
- Subject:
- Philosophy, Moral Philosophy
Chapter 3 describes and analyzes Kongzi's (Confucius’) view of a sense of justice as it is seen in the Analects, including its relationship to the Confucian virtues, its connection to the account of ...
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Chapter 3 describes and analyzes Kongzi's (Confucius’) view of a sense of justice as it is seen in the Analects, including its relationship to the Confucian virtues, its connection to the account of social justice in the text, and the issue of the absence of a term for justice in the text. It argues that in the Analects, members of society, like members of a family, are expected to have a deep and particular concern for the well-being of other members. It goes on to present evidence that the capacity for a sense of justice is considered important in the text, something that is seen in a variety discussions, themes and ideas. Finally, it anticipates and responds to some potential objections, including apparent counter-examples to the view that a sense of justice is an important part of the Analects.Less
Chapter 3 describes and analyzes Kongzi's (Confucius’) view of a sense of justice as it is seen in the Analects, including its relationship to the Confucian virtues, its connection to the account of social justice in the text, and the issue of the absence of a term for justice in the text. It argues that in the Analects, members of society, like members of a family, are expected to have a deep and particular concern for the well-being of other members. It goes on to present evidence that the capacity for a sense of justice is considered important in the text, something that is seen in a variety discussions, themes and ideas. Finally, it anticipates and responds to some potential objections, including apparent counter-examples to the view that a sense of justice is an important part of the Analects.
Erin M. Cline
- Published in print:
- 2012
- Published Online:
- May 2013
- ISBN:
- 9780823245086
- eISBN:
- 9780823252596
- Item type:
- chapter
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fordham/9780823245086.003.0005
- Subject:
- Philosophy, Moral Philosophy
Chapter 4 compares the senses of justice in Rawls and the Analects. It discusses some significant differences and similarities between the two accounts, with a special emphasis placed on the contrast ...
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Chapter 4 compares the senses of justice in Rawls and the Analects. It discusses some significant differences and similarities between the two accounts, with a special emphasis placed on the contrast between their aims and the general character of their views. It then turns to the question of why these differences and similarities are particularly instructive for philosophers studying Rawls, Confucius (Kongzi), the Analects, or the idea of a sense of justice, arguing that studying the idea of a sense of justice in Analects alongside a Rawlsian sense of justice highlights some important dimensions of Rawls's work that have been neglected and others that need further development and clarification. It further argues that Rawls's work can help us to better understand certain aspects of the view presented in the Analects. This chapter, then, helps to show how comparative philosophy can be worthwhile.Less
Chapter 4 compares the senses of justice in Rawls and the Analects. It discusses some significant differences and similarities between the two accounts, with a special emphasis placed on the contrast between their aims and the general character of their views. It then turns to the question of why these differences and similarities are particularly instructive for philosophers studying Rawls, Confucius (Kongzi), the Analects, or the idea of a sense of justice, arguing that studying the idea of a sense of justice in Analects alongside a Rawlsian sense of justice highlights some important dimensions of Rawls's work that have been neglected and others that need further development and clarification. It further argues that Rawls's work can help us to better understand certain aspects of the view presented in the Analects. This chapter, then, helps to show how comparative philosophy can be worthwhile.
James A. Flath
- Published in print:
- 2016
- Published Online:
- November 2016
- ISBN:
- 9780824853709
- eISBN:
- 9780824868741
- Item type:
- chapter
- Publisher:
- University of Hawai'i Press
- DOI:
- 10.21313/hawaii/9780824853709.003.0003
- Subject:
- History, Asian History
Chapter 3 concerns the ritual system that was embedded in the architecture, finding that like architecture, ritual was an active culture of transaction and negotiation, and that the built environment ...
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Chapter 3 concerns the ritual system that was embedded in the architecture, finding that like architecture, ritual was an active culture of transaction and negotiation, and that the built environment was an essential part of ritual.Less
Chapter 3 concerns the ritual system that was embedded in the architecture, finding that like architecture, ritual was an active culture of transaction and negotiation, and that the built environment was an essential part of ritual.
Erin M. Cline
- Published in print:
- 2015
- Published Online:
- November 2015
- ISBN:
- 9780231171557
- eISBN:
- 9780231539043
- Item type:
- chapter
- Publisher:
- Columbia University Press
- DOI:
- 10.7312/columbia/9780231171557.003.0002
- Subject:
- Philosophy, Moral Philosophy
This chapter delves deeper into what early Confucian thinkers have to say about moral cultivation during childhood, especially in the earliest years of a child's life and youth. It presents three ...
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This chapter delves deeper into what early Confucian thinkers have to say about moral cultivation during childhood, especially in the earliest years of a child's life and youth. It presents three primary questions: First, to what extent is childhood moral cultivation an important part of the views of Kongzi, Mengzi, and Xunzi? Second, are the early years of a child's life viewed as a unique and irreplaceable opportunity for moral cultivation in early Confucianism? The third and final question is how childhood moral cultivation is related to the task of creating a good society. The chapter returns to the three seminal texts—the Analects, the Mengzi, and the Xunzi—and argues that they neglected insights on early moral cultivation. Through further analysis, the three texts suggest that the early Confucians say little about the topic and believe that early childhood is not an important time for ethical conditioning.Less
This chapter delves deeper into what early Confucian thinkers have to say about moral cultivation during childhood, especially in the earliest years of a child's life and youth. It presents three primary questions: First, to what extent is childhood moral cultivation an important part of the views of Kongzi, Mengzi, and Xunzi? Second, are the early years of a child's life viewed as a unique and irreplaceable opportunity for moral cultivation in early Confucianism? The third and final question is how childhood moral cultivation is related to the task of creating a good society. The chapter returns to the three seminal texts—the Analects, the Mengzi, and the Xunzi—and argues that they neglected insights on early moral cultivation. Through further analysis, the three texts suggest that the early Confucians say little about the topic and believe that early childhood is not an important time for ethical conditioning.
Erin M. Cline
- Published in print:
- 2015
- Published Online:
- November 2015
- ISBN:
- 9780231171557
- eISBN:
- 9780231539043
- Item type:
- chapter
- Publisher:
- Columbia University Press
- DOI:
- 10.7312/columbia/9780231171557.003.0006
- Subject:
- Philosophy, Moral Philosophy
This chapter argues how Confucianism's views on moral cultivation can not only help in the development of a child, but in society as well as they can lead to certain kinds of social and policy ...
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This chapter argues how Confucianism's views on moral cultivation can not only help in the development of a child, but in society as well as they can lead to certain kinds of social and policy change. Although Confucian tradition heavily emphasizes the priority of familial relationships in moral development and human flourishing, Kongzi maintains there is a close relationship between the flourishing of individual families and the quality of the state. His Analects asserts that moral cultivation helps to explain how people come to have certain attitudes toward others, attitudes that emerge through the development of a set of virtues. These virtues are all ultimately rooted in the family, for the virtue most closely tied to healthy parent–child relationships in the Confucian view—filial piety—provides the foundation for Confucian moral cultivation. The chapter outlines a number of specific areas in which Confucian views can augment and support efforts to promote social change as well as policy reform.Less
This chapter argues how Confucianism's views on moral cultivation can not only help in the development of a child, but in society as well as they can lead to certain kinds of social and policy change. Although Confucian tradition heavily emphasizes the priority of familial relationships in moral development and human flourishing, Kongzi maintains there is a close relationship between the flourishing of individual families and the quality of the state. His Analects asserts that moral cultivation helps to explain how people come to have certain attitudes toward others, attitudes that emerge through the development of a set of virtues. These virtues are all ultimately rooted in the family, for the virtue most closely tied to healthy parent–child relationships in the Confucian view—filial piety—provides the foundation for Confucian moral cultivation. The chapter outlines a number of specific areas in which Confucian views can augment and support efforts to promote social change as well as policy reform.
Michael D. K. Ing
- Published in print:
- 2017
- Published Online:
- August 2017
- ISBN:
- 9780190679118
- eISBN:
- 9780190679149
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780190679118.003.0004
- Subject:
- Religion, World Religions
This chapter and the next chapter describe the role of regret in early Confucian thought. In light of the previous two chapters, this chapter demonstrates that moral distress in early Confucian texts ...
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This chapter and the next chapter describe the role of regret in early Confucian thought. In light of the previous two chapters, this chapter demonstrates that moral distress in early Confucian texts is best understood in terms of regret. The chapter begins by characterizing regret with regard to sorrow, resentment, and a longing for things to be otherwise and then demonstrates the ways in which the moral agent sorrows over his inability to tend to values in difficult situations. More specifically, it examines portrayals of Kongzi as he strives (and fails) to bring about the Confucian dao道. In doing this, the chapter explores an event purported to have taken place toward the end of Kongzi’s life—the discovery of a mythical animal called a lin麟, which represents Kongzi’s potential to transform the world. Kongzi’s connection to this animal as well as his reaction to its discovery and death is also examined.Less
This chapter and the next chapter describe the role of regret in early Confucian thought. In light of the previous two chapters, this chapter demonstrates that moral distress in early Confucian texts is best understood in terms of regret. The chapter begins by characterizing regret with regard to sorrow, resentment, and a longing for things to be otherwise and then demonstrates the ways in which the moral agent sorrows over his inability to tend to values in difficult situations. More specifically, it examines portrayals of Kongzi as he strives (and fails) to bring about the Confucian dao道. In doing this, the chapter explores an event purported to have taken place toward the end of Kongzi’s life—the discovery of a mythical animal called a lin麟, which represents Kongzi’s potential to transform the world. Kongzi’s connection to this animal as well as his reaction to its discovery and death is also examined.
Michael D. K. Ing
- Published in print:
- 2017
- Published Online:
- August 2017
- ISBN:
- 9780190679118
- eISBN:
- 9780190679149
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780190679118.003.0007
- Subject:
- Religion, World Religions
This chapter explores irresolvable value conflicts with regard to sages. It begins with portrayals of early sages such as Yao and Shun as compromised figures in a broad array of early Chinese texts. ...
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This chapter explores irresolvable value conflicts with regard to sages. It begins with portrayals of early sages such as Yao and Shun as compromised figures in a broad array of early Chinese texts. This serves as a context for understanding how early Confucians stressed the virtuous nature of sages on the one hand and accepted portions of the broader discourse of compromise on the other. To illustrate this the chapter looks more closely at the case of Wu Wang 武王 and shows that early Confucian texts were ambivalent about his violent overthrow of the Shang dynasty. This chapter also looks at Kongzi and builds off the notion of transgression discussed in chapter 4 to show that he was also understood as a conflicted figure.Less
This chapter explores irresolvable value conflicts with regard to sages. It begins with portrayals of early sages such as Yao and Shun as compromised figures in a broad array of early Chinese texts. This serves as a context for understanding how early Confucians stressed the virtuous nature of sages on the one hand and accepted portions of the broader discourse of compromise on the other. To illustrate this the chapter looks more closely at the case of Wu Wang 武王 and shows that early Confucian texts were ambivalent about his violent overthrow of the Shang dynasty. This chapter also looks at Kongzi and builds off the notion of transgression discussed in chapter 4 to show that he was also understood as a conflicted figure.
