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41Can virtue be taught and how? Confucius on the paradox of moral educationJournal of Moral Education 40 (2): 141-159. 2011.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 c…Read more
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46Some fundamental issues in confucian ethics: A selective review of encyclopedia of chinese philosophyJournal of Chinese Philosophy 32 (3). 2005.
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75God as absolute spirit: A Heideggerian interpretation of Hegel's God-talk: Yong HuangReligious Studies 32 (4): 489-505. 1996.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 intelli…Read more
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30Cheng Brothers’ Neo-Confucian Virtue Ethics: The Identity of Virtue and NatureJournal of Chinese Philosophy 30 (3-4): 451-467. 2003.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,…Read more
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44Religious goodness and political rightness: Toward a reflective equilibrium beyond liberalism and communitarianism (review)International Journal for Philosophy of Religion 46 (3): 147-169. 1999.
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8Editor’s Word: Filial Piety: Root of Morality or Source of Corruption (I)Dao: A Journal of Comparative Philosophy 7 (1): 1-3. 2008.
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14Confucius: A Guide for the PerplexedBloomsbury Publishing. 2013.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 th…Read more
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66Confucian love and global ethics: How the Cheng Brothers would help respond to Christian criticismsAsian Philosophy 15 (1). 2005.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-Confuciani…Read more
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73Religious pluralism and interfaith dialogue: Beyond universalism and particularism (review)International Journal for Philosophy of Religion 37 (3). 1995.
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64Foundation of religious beliefs after foundationalism: Wittgenstein between Nielsen and Phillips: Yong HuangReligious Studies 31 (2): 251-267. 1995.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 foundation…Read more
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353A copper rule versus the golden rule: A daoist-confucian proposal for global ethicsPhilosophy East and West 55 (3): 394-425. 2005.: 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 inte…Read more
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99A neo-confucian conception of wisdom: Wang yangming on the innate moral knowledge (liangzhi)Journal of Chinese Philosophy 33 (3). 2006.
Areas of Specialization
Value Theory |
Philosophical Traditions |
Areas of Interest
Metaphysics and Epistemology |
Value Theory |
Philosophical Traditions |