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53Confucian 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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147Xunzi 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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43Jìubāng 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 Internet Encyclopedia of Philosophy, . 2006.Encyclopedia entry on the Confucian philosopher Dai Zhen 戴震 (1724-1777).
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1026Confucian 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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65Reply 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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99Does 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
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177Readings in Later Chinese Philosophy: Han to the 20th Century (edited book)Hackett. 2014.An exceptional contribution to the teaching and study of Chinese thought, this anthology provides fifty-eight selections arranged chronologically in five main sections: Han Thought, Chinese Buddhism, Neo-Confucianism, Late Imperial Confucianism, and the early Twentieth Century. The editors have selected writings that have been influential, that are philosophically engaging, and that can be understood as elements of an ongoing dialogue, particularly on issues regarding ethical cultivation, human …Read more
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123Dai Zhen on Sympathetic ConcernJournal of Chinese Philosophy 37 (1): 76-89. 2010.I argue that Dai Zhen’s account of sympathetic concern is distinguished from other accounts of sympathy (and empathy) by several features, the most important of which are the following: First, he sees the awareness of our similarities to others as a necessary condition for sympathy but not a constituent of it. Second, the relevant similarities are those that are grounded in our common status as living creatures, and not in our common powers of autonomy or other traits that are often taken to be …Read more
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319Well-Being and DaoismIn Guy Fletcher (ed.), The Routledge Handbook of Philosophy of Well-Being, Routledge. pp. 56-69. 2015.In this chapter, I explicate several general views and arguments that bear on the notion and contemporary theories of human welfare, as found in two foundational Daoist texts, the Daodejing and the Zhuangzi. Ideas drawn from the Daodejing include its objections to desire theories of human welfare and its distinction between natural and acquired desires. Insights drawn from the Zhuangzi include its arguments against the view that death is bad for the dead, its attempt to develop a workable theory…Read more
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91Sympathy and Perspective‐Taking in Confucian EthicsPhilosophy Compass 6 (10): 663-674. 2011.This article spells out a forgotten debate in Confucian ethics that concerns the finer points of empathy, sympathy, and perspective-taking (sometimes called ‘role-taking’). The debate’s central question is whether sympathy is more virtuous when it is automatic and other-focused – that is, when we engage in perspective-taking without conscious effort and sympathize without significant reference to our selves or our own feelings.
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34Introduction: A confucian philosophical agendaJournal of Chinese Philosophy 38 (s1): 3-6. 2011.Introduction to Confucian Philosophy: Innovations and Transformations, a supplement to the Journal of Chinese Philosophy.
Pokfulam, Hong Kong
Areas of Specialization
2 more
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 |