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642Is Sympathy Naive? Dai Zhen on the Use of Shu to Track Well-BeingIn Kam-por Yu, Julia Tao & Philip J. Ivanhoe (eds.), Taking Confucian Ethics Seriously: Contemporary Theories and Applications, Suny. 2010.
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189Confucianism and Virtue Ethics: Still a Fledgling in Chinese and Comparative PhilosophyComparative Philosophy 1 (2): 55-63. 2010.The past couple of decades have witnessed a remarkable burst of philosophical energy and talent devoted to virtue ethical approaches to Confucianism, including several books, articles, and even high-profile workshops and conferences that make connections between Confucianism and either virtue ethics as such or moral philosophers widely regarded as virtue ethicists. Those who do not work in the combination of Chinese philosophy and ethics may wonder what all of the fuss is about. Others may be mo…Read more
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165Confucianism and Human RightsIn Thomas Cushman (ed.), Routledge Handbook of Human Rights, . pp. 244-254. 2011.One of the most high-profile debates in Chinese philosophy concerns the compatibility of human and individual rights with basic Confucian doctrines and practices. Defenders of the incompatibilist view argue that rights are inconsistent with Confucianism because rights are (necessarily) role-independent obligations and entitlements, whereas Confucians think that all obligations and entitlements are role-dependent. Two other arguments have to do with the practice of claiming one's own rights, hold…Read more
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66Review of Philip J. Ivanhoe, Readings from the Lu-Wang School of Neo-Confucianism (review)Notre Dame Philosophical Reviews 9 (36). 2009.
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109Dai Zhen on Human Nature and Moral CultivationIn John Makeham (ed.), Dao Companion to Neo-Confucian Philosophy, Springer. pp. 399--422. 2010.An overview of Dai's ethics, highlighting some overlooked or misunderstood theses on moral deliberation and motivation.
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54Confucian philosophy: innovations and transformations (edited book)Wiley. 2012.In Chinese tradition Confucianism has been always both a philosophy of moral self-cultivation for the human individual and an ideological guide for political institutional policy and governmental action. After the May 4th Movement of 1919 (WusiYundong ), Confucianism lost much of its moral appeal and political authority and entered a kind of limbo, bearing blame for the backwardness and weakening of China. Now that China has asserted its political rights among world nations, it seems natural to …Read more
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151Xunzi on Moral ExpertiseDao: A Journal of Comparative Philosophy 11 (3): 275-293. 2012.This paper is about two proposals endorsed by Xunzi. The first is that there is such a thing as a moral expert, whose moral advice we should adopt even when we cannot appreciate for ourselves the considerations in favor of it. The second is that certain political authorities should be treated as moral experts. I identify three fundamental questions about moral expertise that contemporary philosophy has yet to address in depth, explicate Xunzi’s answers to them, and then give an account of politi…Read more
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45Jìubāng xīnmìng: Gǔjīn zhōngxī cānzhào xià de gǔddiǎn rújiā zhèngzhì zhéxué 旧邦新命:古今中西参照下的古典儒家政治哲学 (review)Philosophy East and West 61 (3): 573-576. 2011.A review of BAI Tongdong's A New Mission for an Old State.
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39Dai ZhenIn James Fieser & Bradley Dowden (eds.), Internet Encyclopedia of Philosophy, Routledge. 2011.Encyclopedia entry on the Confucian philosopher Dai Zhen 戴震 (1724-1777).
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1090Confucian Rights as a "Fallback Apparatus” 作为“备用机制”的儒家权利Academic Monthly 学术月刊 45 (11): 41-49. 2013.Liang Tao and Kuang Zhao, trans. Confucian rights can be characterized as a kind of “fallback apparatus,” necessary only when preferred mechanisms—for example, familial and neighborly care or traditional courtesies—would otherwise fail to protect basic human interests. In this paper, I argue that the very existence of such rights is contingent on their ability to function as remedies for dysfunctional social relationships or failures to develop the virtues that sustain harmonious Confucian relat…Read more
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66Reply to Stephen AngleDao: A Journal of Comparative Philosophy 10 (2): 241-243. 2011.A follow-up to Tiwald's book review of Angle's Sagehood.
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103Does Zhu Xi Distinguish Prudence from Morality?Dao: A Journal of Comparative Philosophy 12 (3): 359-368. 2013.In Stephen Angle’s Sagehood, he contends that Neo-Confucian philosophers reject ways of moral thinking that draw hard and fast lines between self-directed or prudential concerns (about what is good for me) and other-directed or moral concerns (about what is right, just, virtuous, etc.), and suggests that they are right to do so. In this paper, I spell out Angle’s arguments and interpretation in greater detail and then consider whether they are faithful to one of the chief figures in Neo-Confucia…Read more
Pokfulam, Hong Kong
Areas of Specialization
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Moral Psychology |
Chinese Philosophy |
Criminal Justice Ethics |
Virtue Ethics |
The Concept of Rights |
Foundations of Rights |
Well-Being |
Areas of Interest
8 more
PhilPapers Editorships
Qing Neo-Confucianism |
Yan Yuan |
Dai Zhen |
Qing Neo-Confucianism, Misc |