Yong Huang

In this paper I shall first examine an apparent paradox in Confucius? view on whether everyone is perfectible through education: on the one hand, he states that education should be provided to all, on the other hand, he says that common people cannot be made to know things. To understand this apparent paradox, I shall argue that education for Confucius is primarily moral education, as he teaches his students to become virtuous persons. So the apparent paradox is really one about whether virtue can be taught. I shall argue in the last section that while Confucius? answer to the question is affirmative, he does not think that virtue can be taught in the same way as theoretical knowledge or technical skills are taught. For Confucius, the most effective way to teach people to be virtuous is through personal example

In this postmodern era, God-talk is facing serious challenges. Is it still possible to have a meaningful concept of God after the demise of metaphysical realism? How can we make sense of the idea of absolute transcendence in a secularized world? In what sense can we still believe something as divine revelation when foundationalism is no longer taken for granted? While some believe that we can go about our old theological business as usual, others have entirely given up on the hope of any intelligible theology. It is my hunch, however, that there are ways of doing theology that can take our postmodern conditions into serious account. In this article, I shall argue that, however anachronistic it might seem, Hegel's God-talk, seen through the lens of Heidegger's understanding of Being, provides one such possibility

: Here a moral principle called the "Copper Rule" is developed and defended as an alternative to the Golden Rule. First, the article focuses on two problems with the Golden Rule's traditional formulation of "Do (or don't do) unto others what you would (or would not) have them do unto you": it assumes (1) the uniformity of human needs and preferences and (2) that whatever is universally desired is good. Second, it examines three attempts to reformulate the Golden Rule—Marcus Singer's general interpretation, Allan Gewirth's rationalization, and R. M. Hare's imaginative role reversal— to show why they all fail to save the Golden Rule from difficulty.Third, the rich resources of the Chinese Confucian-Daoist philosophical traditions are appropriated to develop a "Copper Rule" as an alternative moral principle: "Do (or don't do) unto others as they would (or would not) have us do unto them." This moral principle not only avoids the two problems, but also has additional advantages.Finally, the "Copper Rule" is defended against three objections or counterarguments: what if people ask you (forexample) (1) to kill someone else, (2) to kill them, or (3) to kill yourself? The appropriate response is merely to trace the implications of the "Copper Rule" rather than add any ad hoc arguments.