Confucian Political Ethics (Ethikon Series in Comparative by Daniel A. Bell

By Daniel A. Bell

For a lot of the 20th century, Confucianism used to be condemned through Westerners and East Asians alike as antithetical to modernity. the world over popular philosophers, historians, and social scientists argue another way in Confucian Political Ethics. They convey how classical Confucian theory--with its emphasis on relations ties, self-improvement, schooling, and the social good--is hugely proper to the main urgent dilemmas confronting us at the present time. Drawing upon in-depth, cross-cultural dialogues, the individuals delve into the connection of Confucian political ethics to modern social concerns, exploring Confucian views on civil society, govt, territorial obstacles and bounds of the human physique and physique politic, and moral pluralism. They study how Confucianism, usually pushed aside as backwardly patriarchal, can actually locate universal flooring with a number modern feminist values and needn't prevent gender equality. they usually exhibit how Confucian theories approximately conflict and peace have been formulated in a context no longer so assorted from latest foreign approach, and the way they could support us in attaining a extra peaceable worldwide neighborhood. This thought-provoking quantity affirms the long-lasting relevance of Confucian ethical and political considering, and may stimulate vital debate between policymakers, researchers, and scholars of politics, philosophy, utilized ethics, and East Asian reviews. The individuals are Daniel A. Bell, Joseph Chan, Sin Yee Chan, Chenyang Li, Richard Madsen, Ni Lexiong, Peter Nosco, Michael Nylan, Henry Rosemont, Jr., and Lee H. Yearley.

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6 In ancient (Han) China, Confucianism accommodated the clan and village loyalties characteristic of the society of that age by accepting both the family and the community as laboratories in which one learns to progress and measure one’s progress in the direction of goodness. 2 limited intellectual or spiritual appeal, even as its practical value to the public realm was generally acknowledged. 1. 2, and as articulated in the following famous passage from the Great Learning. The ancients who wished to manifest their clear character to the world would first bring order to their states.

8. ” 9. , July 10–12, 1998, 27. 10. Fei Xiaotong, “Chinese Social Structure and Its Values,” 213. 11. , 211. 12. ” Su Xiaokang and Wang Luxiang, Deathsong of the River: A Reader’s Guide to the Chinese TV Series “Heshang,” trans. and eds. Richard W. Bodman and Pin P. Wan (Ithaca: Cornell East Asia Series, 1991). 13. Hsin-huang Michael Hsiao, “The Development and Organization of Foundations in Taiwan: An Expression of Cultural Vigor in a Newly Born Society,” in Quiet Revolutions on Taiwan, Republic of China, ed.

Neo- Confucianism further asserted a twofold praxis intended to recover and reassert these primordial seeds of goodness. On the one hand, orthodox Neo- Confucianism proposed studying the external world around one (the so-called investigation of things) in order to discern the role of principle within it and thereby to acquire objective knowledge concerning the seeds of one’s original goodness. On the other hand, Neo- Confucianism also embraced the internal cultivation of one’s originally good properties through such exercises as quiet sitting, and through the nurturing of seriousness and reverence, understood in East Asia as dimensions of the same word: jing in Chinese, kei in Japanese.

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