A Confucian character of Yi as an obligation of duty much rather than a theoretical notion of 'justice' (original) (raw)
Related papers
(trans.) Fang Xudong, "Consequentialism and the Possibility of a Confucian-Mohist Encounter"
Journal of Chinese Humanities, 2021
Mohism and Confucianism are usually characterized as utilitarian and anti-utilitarian, respectively. This article argues that although Confucians do not espouse the kind of utilitarianism found in the Mozi, both Confucianism and Mohism qualify as forms of consequentialism in emphasizing that the outcome of a given behavior or action constitutes the basis for determining whether the latter qualifies as morally good. Through an analysis of the classical texts of the Analects and the Mengzi, I demonstrate that the similarities between the Confucian and Mohist perspectives on yi 義 and li 利 are much greater than their supposed differences, which have generally been taken for granted. Like Mohism, Confucianism upholds what we might call a “deliberated utilitarianism.”
My study explores the thorny question of (in)equality in Confucian thought. It revolves around two pivotal concepts in Confucius’s ethical and social thought: that of a “noble man” (junzi 君子), and of a “petty man” (xiaoren 小人). By comparing the usages of both terms in the Analects with earlier texts, primarily the Zuo zhuan 左傳 (Zuo Commentary), I demonstrate that Confucius had revolutionized the usage of the former term, expanding it to include members of his own shi 士 stratum. The more flexible conceptualization of the elite belonging coupled with persistently rigid emphasis on sociopolitical hierarchy became the effective recipe for preserving highly stratified society on the one hand, and maintaining potential for social mobility on the other. This legacy made Chinese social structure incomparably more flexible than the European ancien régime against which the notion of equality emerged as one of the fundamental ideas of Occidental modernity.
2015
NB: Old - needs updating and several resources to add, but hopefully of use and/ or interest. Work in progress: the article will be completely reshaped and updated as a chapter in a volume scheduled at the beginning of 2022: In Search for the Self. Law and Virtue, Private and Public, Love and Body, Facets of the Self in Late Imperial China The evolution of Confucianism: Between the " rule of law " and the " rule of human being ". Ambiguities and creativity in long-term debates and variations of anthropological dimensions of human beings. 1 Key words: The " rule of law " , the " rule of human being " , new anthropological dimensions of human beings, evolution of Confucianism, Taizhou school. We often raise questions on the flexibility and evolutions of ideologies: Confucianism is an example of a practical ideology has adapted itself to the great social changes from the times of its founder to the present day society. The five cardinal relations, wugang 五綱, as well as the contents of many instructions, reflected a certain kind of society in a certain period, and necessarily were adapted to the transformations during the centuries. In order to last longer the doctrine could not but be transformed according to the changes of society, hierarchy, mobility, etc. My reflections will start from the examination of the different meanings concerning the fazhi-renzhi 法治/人治 debates, and them I will shortly analyse some cases of construction of new anthropological dimensions in late imperial period. The old order that Confucius intended to restore collapsed with the end of the Zhou dynasty. The contribution of Legalism to social-political efficiency was the creation of a written penal law that could be objectively applied to the whole population, and the establishment of a unique system in the country. Confucian alternative of government by moral suasion opposed Legalism and finally survived to it because considered human beings endowed with moral sense. The so called Imperial Confucianism was a compromise between the Legalist foundation of the Empire and the ideal rules by Rites (lizhi 禮治). The strength of law alone was not enough to get consensus, to control people and insure order and cooperation, because men respond also to their sense of justice and their ideals, and cannot be ruled only by the fear of punishment and the hope of prize. Thus Confucianism has contributed to human morality and social harmony by stressing the moral need of human beings and the optimistic trust into in their education. The priority of the principle of conscience on the principle of authority had been expressed by Confucius: The Master said, "If the people be led by laws, and uniformity sought to be given them by punishments, they will try to avoid the punishment, but have no sense of shame. If they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of shame, and moreover will become good." 子曰：「道之以政，齊之以刑，民免 而無恥；道之以德，齊之以禮，有恥且格。」 This article has been produced in the ambit of my research project on the representation of emotions and states of mind in late imperial China. It is a preliminary survey on a few aspects of a more complex question on the concept of self.
Does Confucius’ Teachings Accommodate Justice (Chinese Philosophy Paper)
Many have thought that Confucius’ teachings cannot accommodate the western concept of justice. In this essay, I will explore any notions of justice found in Confucian teachings. In order to do so, I will refer to the prominent political philosopher, John Rawls, on justice. Then I will compare this with the teachings of Confucius in the Analects and argue that it can accommodate justice by looking at Rawls’ sense of justice and his two principles of justice. Then I will look to Analects 13:18 which seems to support the non-disclosure of our parents’ wrongdoing and thereby undermines justice by prioritizing filial piety. I will argue that this passage can still accommodate justice. This is my year 1 sem 1 paper for Chinese philosophy
Equality and Inequality in Confucianism (Dao, 2012, 11.3: 295-313)
This essay studies equality and inequality in Confucianism. By studying Confucius, Mencius, Xunzi, and other classic thinkers, I argue that Confucian equality is manifested in two forms. Numerical equality is founded in the Mencian belief that every person is born with the same moral potential and the Xunzian notion that all people have the same xing and the same potential for moral cultivation. It is also manifested in the form of role-based equality. Proportional equality, however, is the main notion of equality in Confucian philosophy. Proportional equality is realized in moral, economic, and political realms. On the basis of these notions of Confucian equality, I propose two Confucian political principles for contemporary society. The first is the inclusive principle of general election by citizenry, and the second is the exclusive principle of qualification for public offices.
Encyclopedia of Chinese Philosophy (hereafter ECP; New York: Routledge, 2003) is a landmark in the study of Chinese philosophy in Western language. Antonio S. Cua, the editor, should be commended for his extraordinary efforts in assembling 187 full-length articles by seventy-six prominent scholars in the field. These articles are more philosophical than informational, presenting their respective authors’ views on a wide range of topics on Chinese philosophy. On some important topics, the editor even allows multiple articles so that readers can have access to diverse opinions. In this sense, ECP can be better seen as an encyclopedic anthology of the best essays in Chinese philosophy. As it covers all important philosophical schools since antiquity, and most of the articles are written with a comparative approach, the brevity of space, to say nothing about the ability of this reviewer, precludes a comprehensive review. I will focus on a group of articles, focused on Confucian ethics, as an invitation to other scholars to review articles in other areas.
Confucianism or Legalism? A Grand Debate on Human Nature and Economic Thought
2020
One of the greatest intellectual debates in human history that has taken place in every civilization has been the role that the government or the state should play in the lives of its citizens. This question typically relies on another important ontological debate, which is the debate on human nature. Those who argue that human nature is inherently evil, typically advocate for a larger role by the state in the lives of its citizens. Conversely, those who believe that human nature is inherently good, typically argue that the states role in the lives of its citizens should be limited, in order to allow rational individuals to fulfill their potential. This paper will evaluate economic thought during the Warring States Period to the establishment of the Han Dynasty, and how it relates to the ontological question of human nature. This paper will seek to offer a comparison between the Confucian economic thought of Confucius, Mencius and Sima Qian, and the Legalist economic thought of Lord...