Yong Huang

This essay discusses how Confucianism can deal with two related issues of virtue ethics and moral responsibility: praise and blame. We normally praise a person because the person has done something difficult, but a virtuous person does the virtuous things effortlessly, delightfully, and with great ease. Thus the question arises regarding whether such actions are indeed praiseworthy. We can blame a person for doing something wrong only if the person does it knowingly. However, according to virtue ethics, anyone who has genuine moral knowledge acts virtuously, and anyone who does not act virtuously, or acts viciously, only because the person does not have the genuine moral knowledge. Thus the question arises regarding whether such actions are blameworthy

Moral relativism familiar in the Western philosophical tradition, according to David Lyons, is either agent relativism or appraiser relativism or appraiser group). As Lyons has convincingly argued, they are both problematic. However, in the ancient Chinese Daoist classic, the Zhuangzi, we can find a different type of moral relativism, which I call patient relativism. In the essay, I aim to argue in what sense Zhuangzi is a patient relativist and how patient relativism can avoid the problem of agent relativism and appraiser relativism.

In this article, I present a neo-Confucian answer, by Cheng Hao and Cheng Yi, to the question, "Why should I be moral?" I argue that this answer is better than some representative answers in the Western philosophical tradition. According to the Chengs, one should be moral because it is a joy to perform moral actions. Sometimes one finds it a pain, instead of a joy, to perform moral actions only because one lacks the necessary genuine moral knowledge—knowledge that is accessible to every common person as long as one makes the effort to learn. One should make the effort to learn such knowledge—to seek joy in performing moral actions—because to be moral is a distinguishing mark of being human. This neo-Confucian answer seems to be egoistic, as its conception of motivation for morality is based on self-interest: to seek one's own joy. However, since it emphasizes that one's true self-interest is to seek joy in things uniquely human, which is to be moral, self-interest and morality become identical; the more a person seeks one's self-interest, the more moral the person is, and vice versa

Though this is not a comparative study of Hegel and Heidegger, this article brings Heidegger's thinking of Being to shed light on some ambiguous parts of Hegel's Godtalk, which is fundamentally postmodern. Its main arguments are (1) as real, Hegel's God is not a metaphysical Being but an absolute activity; (2) as transcendent, Hegel's God is not beyond this world but immanent in this world to bring it beyond itself; and (3) as revealing, God is not external but internal to human knowing. Largely a textual reinterpretation of Hegel in light of Heidegger, this article has in mind a theology that can take our postmodern condition into serious account.

Focusing on the Analects and the Mencius, this article attempts to provide a Confucian answer to "why be moral?"—a question about the motivation to be moral that is neither tautological nor self-contradictory, as some philosophers claim. The Confucian answer to this question is that to be moral is joyful. While one may find joy in doing non-moral and even immoral things, one ought to seek joy in being moral or at least in being not immoral, as being moral is uniquely human. As the Confucian motivation for being moral is joy and therefore appears to be egoistic, Confucian joy lies in practicing the four cardinal virtues and so is altruistic

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

This article attempts to see whether value can be independent of fact. I argue that, in this regard, the two traditional models of ethics, Kant's deontology and Bentham/Mill's utilitarianism are both faulty. In comparison, while contemporary Aristotelian virtue ethics does seem more promising, I argue that such a version of virtue ethics is still deficient. The main purpose of this article is to develop an alternative version of virtue ethics, what I call neo-Confucian ontological virtue ethics, drawing on Cheng Hao and Cheng Yi's identification of virtue and nature, which provides a negative answer to our question without committing the 'naturalist fallacy'

Of the three main teachings in Chinese culture, Confucianism has exerted the most profound and lasting influence in China.While Confucianism (a term coined by Westerners) refers to a tradition (Ruism) that predated Confucius, it is most closely associated with Confucius (551-479 BCE), who determined its later development. Confucius' ideas are reflected in his conversations with students, mostly recorded in the Analects. However, this book also brings into discussion those sayings of Confucius that are recorded in other texts, greatly expanding our perspective of the original Confucius. Scholars in the past, unsure about the authenticity of such sayings, have been reluctant to use them in discussing Confucius' view. However, recent archaeological findings have shown that at least some of them are reliable. Confucius: A Guide for the Perplexed is a clear and thorough account of authentic Confucius and his ideas, underscoring his contemporary relevance, not only to Chinese people but also to people in the West.

There is an increasing awareness that we are living in a global village, which demands a global ethics. In this article, I shall explore what contributions Confucianism, particularly its conception of love, can make. It has often been claimed that Confucian love is love with distinction, as a natural feeling, and as merely human love and so it is inferior to the Christian love, which is universal, commanded, and based on divine love. Drawing on the resources of the Cheng brothers' neo-Confucianism, I shall explore how Confucianism can make creative responses to such criticisms and thus make a unique Confucian contribution to the emerging global ethics.

Religious beliefs have often been taken either as absolutely foundational to all others or as ultimately founded on something else. This essay starts with an endorsement of the contemporary critique of foundationalism but sets its task as to search for the foundation of religious belief after foundationalism. In its third and main part, it argues for a Wittgensteinian reflective equilibrium as such a foundation. In this reflective equilibrium, religious beliefs are no more and no less foundational to, or founded by, other beliefs and practices. To appreciate this perspective better, I argue,in the first part, that Kai Neilsen's charge of Wittgenstein as a fideist is not accurate, and, in the second part, that D. Z. Phillips's fideistic contentions are unWittgensteinian.

IntroductionThe idea of neutrality is one of the trademarks and also one of the most controversial ideas of contemporary liberalism as a political philosophy. One part of this idea is that, in determining the political principle of justice, the state should be neutral with respect to individuals’ religious and metaphysical conceptions of the good or the lack thereof. In their argument against political liberalism, communitarian philosophers such as Alasdair MacIntyre and Charles Taylor have argued the opposite: the political conception of justice must be embedded in some type of religious or metaphysical conception of the good. In contrast to these communitarians, regarded as radical perfectionists, a number of other philosophers, notably George Sher, Thomas Hurka, Joseph Raz, and Derek Parfit, have adopted a moderate version of perfectionism by shifting to a different battlefield against the liberal idea of neutrality. In addition to religious and metaphysical conceptions of the good, ..

This thesis discusses the proper relationship between religion and politics, not as two kinds of institutions in a society but as two sets of beliefs within and among belief systems: people's religious ideas of the good human life and their political ideas of a right society, in a religiously plural context. ;It starts its discussion by critically examining two most important positions on this issue in contemporary public discourses: the liberal idea of priority of the right to the good and the communitarian idea of priority of the good to the right . The problem with the liberal view is that its idea of a politics neutral to all religions is merely an illusion. The problem with the communitarian one is that it will lead to either political sectarianism or religious pluralism. ;The thesis therefore aims to develop an alternative position, which is centered around the idea of multiple reflective equilibria. According to this idea, instead of a dichotomy, religious goodness and political rightness, along with many other ideas people may have, are mutually enriching, critical, and transformative, both within an individual's belief system and among different individuals' belief systems. In a religiously plural society, it searches for a universal political idea of the right that is kept in a reflective equilibrium with plural religious ideas of the good

This paper sees Charles Taylor's moral discourse as a version of liberal communitarianism, an attempt to reconcile liberalism and communitarianism, by examining his three transcendental arguments: the liberal transcendence from the parochial to the universal; the communi tarian transcendence from the instinctual to the ontological; and the theistic transcendence from the good to God. While this liberal communi tarianism absorbs some great insights from both liberalism and communi tarianism and overcomes some of their respective weaknesses, it fails to avoid their common dichotomy of the good and the right because Taylor's fundamentally communitarian commitment leads him to believe that there must be a universal ontological (religious or metaphysical) idea of the good as the foundation for any needed universal social and political idea of the right

: 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.