Confucian cosmopolitanism, according to recent interpretations, prioritizes care for family and c... more Confucian cosmopolitanism, according to recent interpretations, prioritizes care for family and community members while at the same time maintaining that we should extend this care to those outside of these relationships. As such, the Confucian view is a version of what Samuel Scheffler calls moderate cosmopolitanism, which sees one's duties as a citizen of the world as compatible with special obligations. One challenge that Scheffler raises for the moderate view is that, once a person is cut off from their community's "infrastructure of responsibility" that shapes how they interact family and community members, they will have little on which to base cosmopolitan interactions. In this paper, I argue that the Confucian view is especially susceptible to this challenge. I examine some resources by which Confucians might attempt to address the problem, while also drawing attention to the limitations of these resources.
Dao: A Journal of Comparative Philosophy (forthcoming), 2025
According to L.A. Paul, since we cannot know in advance how a transformative experience will resh... more According to L.A. Paul, since we cannot know in advance how a transformative experience will reshape our values and preferences, we have no basis for deciding in advance whether or not to have such an experience. How can we know the value we will get out of the experience when what we value itself may change as a result of undergoing it? At the same time, Paul acknowledges that the emphasis on planning out our lives in accordance with our deepest values is unique to affluent Western societies. In this paper, I explore an alternate approach to transformative experience, derived from the classical Chinese text of the Zhuangzi 莊子. The "transformation of things" [wuhua 物化] is a main theme in the Zhuangzi's philosophy, and many passages deal with the unforeseen changes that occur in life. Whereas the contemporary discussion has focused on deciding whether or not to undergo a particular transformative experience, the Zhuangzi's account highlights how we can respond to transformations that occur whether we want them or not.
Many passages in early Confucian texts such as the Analects and Mengzi are focused on virtue, rec... more Many passages in early Confucian texts such as the Analects and Mengzi are focused on virtue, recommending qualities like humaneness ( ren 仁 ), righteousness ( yi 義 ), and trustworthiness ( xin 信 ). Still others emphasize roles: what it means to be a good son, a good ruler, a good friend, a good teacher, or a good student. How are these teachings about virtues and roles related? In the past decade there has been a growing debate between two interpretations of early Confucian ethics, one that sees virtues as fundamental, and the other of which starts from roles. Recently there have been two new contributions to the debate: Virtue Ethics and Confucianism (2013), edited by Stephen C. Angle and Michael Slote, which develops the virtue ethical interpretation, and Henry Rosemont, Jr.’s Against Individualism: A Confucian Rethinking of the Foundations of Morality, Politics, Family, and Religion (2015), which defends the role-based interpretation. This paper lays out the main contours of the debate between Virtue Ethical Confucianism and Confucian Role Ethics, as well as examines the distinctive contributions of these two new works.
In this paper we argue that the approach for teaching non-Western, and specifically Chinese philo... more In this paper we argue that the approach for teaching non-Western, and specifically Chinese philosophy to undergraduate Western students, does not have to be significantly different than that for teaching philosophies from “Western” traditions. Four areas will be explored. Firstly, we look at debates on teaching non-Western philosophy from the perspective of themes or traditions, suggesting that, as an overarching guideline, it is mote discussion. Secondly, in terms of making generalizations, we argue that no more explanation of the “Chineseness” of Chinese philosophy be offered than the “Germanness” of German philosophy, or “Greekness” of Greek philosophy. Thirdly, that lines of philosophical coherences are not limited to regional or cultural bounds. Finally, that foreign language be used in a way that invites understanding and does not close ideas off to students. In sum, we suggest applying well proven methods of teaching “Western” philosophy to Chinese (and other “Non-Western”) ...
Abstract A perspectivist theory is usually taken to mean that (1) our knowledge of the world is i... more Abstract A perspectivist theory is usually taken to mean that (1) our knowledge of the world is inevitably shaped by our particular perspectives,(2) any one of these perspectives is as good as any other, and (3) any claims to objective or authoritative knowledge are ...
Acknowledgements Introduction Part I: The Nature of Comparative Philosophy 1. Is There Such a Thi... more Acknowledgements Introduction Part I: The Nature of Comparative Philosophy 1. Is There Such a Thing as Comparative Philosophy? The Legitimacy of "Non-Western philosophy" What is "philosophy" in comparative philosophy? The "Comparative" Aspect Conclusion 2. Two Dimensions of Comparison A First Look at the Two Dimensions The Interpretive Dimension: Comparing to Understand The Constructive Dimension: Comparing to Make Philosophical Progress Conclusion 3. The Role of Tradition and Culture Tradition and Philosophy Culture Which Traditions? Conclusion Part II: The Problems of Comparative Philosophy 4. Linguistic Incommensurability Background on the Term The Linguistic Relativity Thesis Understanding Other Languages Issues for Comparative Philosophers Conclusion 5. Foundational and Evaluative Incommensurability Foundational Incommensurability Evaluative Incommensurability Conclusion 6. One-sidedness The Meaning of One-sidedness Avoiding One-sidedness Conclusion 7. Generalization Cultural Essentialism The Generalizations Debate Generalizations and Evidence Conclusion Part III: Approaches to Comparison 8. Universalism Varieties of Universalism Challenges and Criticisms Conclusion 9. Pluralism The Case for Pluralism Criticism and Evaluation Conclusion 10. Consensus Consensus in Theory and Practice Evaluating the Consensus Approach Conclusion 11. Global Philosophy The Challenge of Global Philosophy External Criticism Global Problem-Solving Conclusion Conclusion Bibliography Index
Many passages in early Confucian texts such as the Analects and Mengzi are focused on virtue, rec... more Many passages in early Confucian texts such as the Analects and Mengzi are focused on virtue, recommending qualities like humaneness (ren 仁), righteousness (yi 義), and trustworthiness (xin 信). Still others emphasize roles: what it means to be a good son, a good ruler, a good friend, a good teacher, or a good student. How are these teachings about virtues and roles related?
Confucian cosmopolitanism, according to recent interpretations, prioritizes care for family and c... more Confucian cosmopolitanism, according to recent interpretations, prioritizes care for family and community members while at the same time maintaining that we should extend this care to those outside of these relationships. As such, the Confucian view is a version of what Samuel Scheffler calls moderate cosmopolitanism, which sees one's duties as a citizen of the world as compatible with special obligations. One challenge that Scheffler raises for the moderate view is that, once a person is cut off from their community's "infrastructure of responsibility" that shapes how they interact family and community members, they will have little on which to base cosmopolitan interactions. In this paper, I argue that the Confucian view is especially susceptible to this challenge. I examine some resources by which Confucians might attempt to address the problem, while also drawing attention to the limitations of these resources.
Dao: A Journal of Comparative Philosophy (forthcoming), 2025
According to L.A. Paul, since we cannot know in advance how a transformative experience will resh... more According to L.A. Paul, since we cannot know in advance how a transformative experience will reshape our values and preferences, we have no basis for deciding in advance whether or not to have such an experience. How can we know the value we will get out of the experience when what we value itself may change as a result of undergoing it? At the same time, Paul acknowledges that the emphasis on planning out our lives in accordance with our deepest values is unique to affluent Western societies. In this paper, I explore an alternate approach to transformative experience, derived from the classical Chinese text of the Zhuangzi 莊子. The "transformation of things" [wuhua 物化] is a main theme in the Zhuangzi's philosophy, and many passages deal with the unforeseen changes that occur in life. Whereas the contemporary discussion has focused on deciding whether or not to undergo a particular transformative experience, the Zhuangzi's account highlights how we can respond to transformations that occur whether we want them or not.
Many passages in early Confucian texts such as the Analects and Mengzi are focused on virtue, rec... more Many passages in early Confucian texts such as the Analects and Mengzi are focused on virtue, recommending qualities like humaneness ( ren 仁 ), righteousness ( yi 義 ), and trustworthiness ( xin 信 ). Still others emphasize roles: what it means to be a good son, a good ruler, a good friend, a good teacher, or a good student. How are these teachings about virtues and roles related? In the past decade there has been a growing debate between two interpretations of early Confucian ethics, one that sees virtues as fundamental, and the other of which starts from roles. Recently there have been two new contributions to the debate: Virtue Ethics and Confucianism (2013), edited by Stephen C. Angle and Michael Slote, which develops the virtue ethical interpretation, and Henry Rosemont, Jr.’s Against Individualism: A Confucian Rethinking of the Foundations of Morality, Politics, Family, and Religion (2015), which defends the role-based interpretation. This paper lays out the main contours of the debate between Virtue Ethical Confucianism and Confucian Role Ethics, as well as examines the distinctive contributions of these two new works.
In this paper we argue that the approach for teaching non-Western, and specifically Chinese philo... more In this paper we argue that the approach for teaching non-Western, and specifically Chinese philosophy to undergraduate Western students, does not have to be significantly different than that for teaching philosophies from “Western” traditions. Four areas will be explored. Firstly, we look at debates on teaching non-Western philosophy from the perspective of themes or traditions, suggesting that, as an overarching guideline, it is mote discussion. Secondly, in terms of making generalizations, we argue that no more explanation of the “Chineseness” of Chinese philosophy be offered than the “Germanness” of German philosophy, or “Greekness” of Greek philosophy. Thirdly, that lines of philosophical coherences are not limited to regional or cultural bounds. Finally, that foreign language be used in a way that invites understanding and does not close ideas off to students. In sum, we suggest applying well proven methods of teaching “Western” philosophy to Chinese (and other “Non-Western”) ...
Abstract A perspectivist theory is usually taken to mean that (1) our knowledge of the world is i... more Abstract A perspectivist theory is usually taken to mean that (1) our knowledge of the world is inevitably shaped by our particular perspectives,(2) any one of these perspectives is as good as any other, and (3) any claims to objective or authoritative knowledge are ...
Acknowledgements Introduction Part I: The Nature of Comparative Philosophy 1. Is There Such a Thi... more Acknowledgements Introduction Part I: The Nature of Comparative Philosophy 1. Is There Such a Thing as Comparative Philosophy? The Legitimacy of "Non-Western philosophy" What is "philosophy" in comparative philosophy? The "Comparative" Aspect Conclusion 2. Two Dimensions of Comparison A First Look at the Two Dimensions The Interpretive Dimension: Comparing to Understand The Constructive Dimension: Comparing to Make Philosophical Progress Conclusion 3. The Role of Tradition and Culture Tradition and Philosophy Culture Which Traditions? Conclusion Part II: The Problems of Comparative Philosophy 4. Linguistic Incommensurability Background on the Term The Linguistic Relativity Thesis Understanding Other Languages Issues for Comparative Philosophers Conclusion 5. Foundational and Evaluative Incommensurability Foundational Incommensurability Evaluative Incommensurability Conclusion 6. One-sidedness The Meaning of One-sidedness Avoiding One-sidedness Conclusion 7. Generalization Cultural Essentialism The Generalizations Debate Generalizations and Evidence Conclusion Part III: Approaches to Comparison 8. Universalism Varieties of Universalism Challenges and Criticisms Conclusion 9. Pluralism The Case for Pluralism Criticism and Evaluation Conclusion 10. Consensus Consensus in Theory and Practice Evaluating the Consensus Approach Conclusion 11. Global Philosophy The Challenge of Global Philosophy External Criticism Global Problem-Solving Conclusion Conclusion Bibliography Index
Many passages in early Confucian texts such as the Analects and Mengzi are focused on virtue, rec... more Many passages in early Confucian texts such as the Analects and Mengzi are focused on virtue, recommending qualities like humaneness (ren 仁), righteousness (yi 義), and trustworthiness (xin 信). Still others emphasize roles: what it means to be a good son, a good ruler, a good friend, a good teacher, or a good student. How are these teachings about virtues and roles related?
What is the metaphysical background to early Confucian ethics? Is there a distinctive picture of ... more What is the metaphysical background to early Confucian ethics? Is there a distinctive picture of reality common to all classical Chinese thinkers that we must grasp in order to make sense of texts like the Analects, Mencius, and Xunzi? Contemporary interpreters disagree on the answer to these questions, and this disagreement is reflected not just in scholarly debates but in how early Confucian texts are introduced to larger audiences. This article will begin with a discussion of some general methodological issues involved in applying the term "metaphysics" to classical Chinese thought, and then examine prominent reconstructions of the metaphysical background to early Confucian texts.
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