This paper explores a late-Ming Chinese philosopher Wang Yangming's (1472-1529) philosoph... more This paper explores a late-Ming Chinese philosopher Wang Yangming's (1472-1529) philosophical assertions showcasing the pivotal role that human mind plays in shaping our worldview. Wang Yangming's view-especially his declaration that the Mind is the Principle-emphasizes that the human mind is the sole foundation of moral principles and that worldly affairs are identified with human ethical practices. This position has been contentious both in his times and among contemporary scholars. While some critics, notably Chen Lai, find Wang's synthesis of the ethical and the metaphysical realm problematic, others like Wing-tsit Chan view Wang Yangming's philosophy as verging on subjective idealism. Both Chen and Chan argue that Wang Yangming commits the fallacy of the conflation of fact and value. In this paper, I defend Wang Yangming's ethics-oriented metaphysics against such criticisms. I will engage a comparative study between Wang Yangming's perspective and pragmatist metaphysics-a modern philosophical stance which sees metaphysics as intertwining with human ethics and practices. Building upon this comparative study, this paper aims to highlight the intrinsic bond between metaphysics and ethics and to advocate for the centrality of ethics in shaping the very foundation of metaphysical thinking. The conclusion of this paper is that Wang Yangming's metaphysics aligns with commonsense realism, rather than with subjective idealism. His metaphysics is not a confused worldview that conflates fact with value, nor is it subjective idealism. Instead, it is a metaphysics with the ethical grounding of human engagements and humanistic concerns.
This paper develops a Confucian version of humanitarian cosmopolitanism based on the ideal societ... more This paper develops a Confucian version of humanitarian cosmopolitanism based on the ideal society depicted in the Grand Union (Datong) chapter in an early Confucian text, the Book of Rites. It begins by exploring a key psychological barrier to the cosmopolitan spirit-people's claim of entitlement to their own "place", the homeland to which they attach their sense of belonging and ownership. The homeland sense of place inclines people to turn a blind eye to the sufferings and injuries of those from a different nation. The papers argues that while preserving our natural attachment to our home and hometown as our place, we need to carefully reevaluate the legitimacy of the homeland sense of place. Doreen Massey's concept of a "global sense of place" grounded in her progressivism of place can help to facilitate a psychological shift in our expanding our sense of place from the homeland to the world, thereby extending our empathy and concerns towards others in distant lands. This global sense of place is essential for cosmopolitanism, which advocates the peaceful coexistence of global citizens despite their diverse cultural heritages, moral customs, religious convictions, and political ideologies. The ideal world illustrated in the Grand Union servers as the foundation for delineating crucial elements essential for a humanistic society, in that it highlights valuing the lives and dignity of all individuals, and catering to the basic needs of all people. It is a form of humanitarian cosmopolitanism. However, this paper does not advocate an impartialist ethical attitude derived from the rationalist mandate: treat all equally, but argues for a partialist cosmopolitanism. It compares Kwame Anthony Appiah's partialist humanitarian cosmopolitanism with the Confucian partialist humanitarian cosmopolitanism, which is grounded in Confucian moral sentimentalism, the view that the foundation of human morality lies in the various moral sentiments innate to human beings. Besides acknowledging Appiah's emphasis that developed nations should aid the global community by extending their domestic care systems and social services to disadvantaged nations, this paper advocates for the need for individuals' psychological transformation to cultivate, and actualize, a global sense of care.
Tian-tai Buddhism and Hua-yan Buddhism can be viewed as the two most philosophically important sc... more Tian-tai Buddhism and Hua-yan Buddhism can be viewed as the two most philosophically important schools in Chinese Buddhism. The Tian-tai school was founded by Zhi-yi (Chih-i)(538-597 AD). The major Buddhist text endorsed by this school is the Lotus Sutra, short ...
This paper engages in a comparative analytic study of the notions of time and change in the Yijin... more This paper engages in a comparative analytic study of the notions of time and change in the Yijing. It analyzes the Yijing's philosophy of time as a version of the B-theory of time, which regards time as having multiple timelines, without any "privileged present." In the Yijing's hexagrams, events and situations are characterized by earlier than, simultaneous with, and later than relationships. Time in the Yijing does not have a unique "present"; rather, time is marked by relationships among events and situations. Furthermore, in the Yijing's philosophy of time, change is essential to the existence of time; change is what makes time possible.
This paper explores a late-Ming Chinese philosopher Wang Yangming's (1472-1529) philosophical ass... more This paper explores a late-Ming Chinese philosopher Wang Yangming's (1472-1529) philosophical assertions showcasing the pivotal role that human mind plays in shaping our worldview. Wang Yangming's view-especially his declaration that the Mind is the Principle-emphasizes that the human mind is the sole foundation of moral principles and that worldly affairs are identified with human ethical practices. This position has been contentious both in his times and among contemporary scholars. While some critics, notably Chen Lai, find Wang's synthesis of the ethical and the metaphysical realm problematic, others like Wing-tsit Chan view Wang Yangming's philosophy as verging on subjective idealism. Both Chen and Chan argue that Wang Yangming commits the fallacy of the conflation of fact and value. In this paper, I defend Wang Yangming's ethics-oriented metaphysics against such criticisms. I will engage a comparative study between Wang Yangming's perspective and pragmatist metaphysics-a modern philosophical stance which sees metaphysics as intertwining with human ethics and practices. Building upon this comparative study, this paper aims to highlight the intrinsic bond between metaphysics and ethics and to advocate for the centrality of ethics in shaping the very foundation of metaphysical thinking. The conclusion of this paper is that Wang Yangming's metaphysics aligns with commonsense realism, rather than with subjective idealism. His metaphysics is not a confused worldview that conflates fact with value, nor is it subjective idealism. Instead, it is a metaphysics with the ethical grounding of human engagements and humanistic concerns.
This chapter investigates conceptions of consciousness and reality in the works of the five Huaya... more This chapter investigates conceptions of consciousness and reality in the works of the five Huayan patriarchs: Dushun (557-640), Zhiyan (602-668), Fazang (643-712), Chengguan (738-839?), and Zongmi (780-841). It aims at solving the historical mystery of why there exist contradictory and yet well-argued interpretations of Huayan’s metaphysical views. Both Feng Youlan and Wing-tsit Chan took Huayan philosophy to be the exemplification of objective idealism. In my earlier work, I have interpreted Huayan philosophy as a form of subjective idealism and anti-realism (Liu 2006). Francis Cook, on the other hand, says that Fa-zang was “a realist in the Chinese tradition of realism” (Cook 1979). Furthermore, Huayan’s fifth patriarch Zongmi was at the same time a patriarch of the Southern Chan, which expounds realism. With textual analysis, this chapter investigates how Huayan Buddhism could embrace the clearly manifested subjective idealism in its founding text the Huayan Sutra, and ultimately became a leading expounder of the realist conception of the world that is characteristic of Chan Buddhism. Did the transformation begin with Zongmi or earlier? The conclusion of this chapter is that the transition from subjective idealism to realism was a gradual process, with each patriarch’s adding richer dimensions of the notions of reality, emptiness, and consciousness. At the end, the version of realism that Huayan embraces is not our commonsense realism, but a special form of holistic realism that at the same time endorses and denies the realness of the material world.
In this paper, I shall present a comparative study of two leading Daoists ’ different conceptions... more In this paper, I shall present a comparative study of two leading Daoists ’ different conceptions of truth in the context of modern metaphysical debate on realism and antirealism. My basic contention in this paper is that both Laozi and Zhuangzi embrace the realist's thesis that the world is largely independent of us and the way we are; it has its own objective nature. But Laozi and Zhuangzi differ in their opinions on whether our judgments could reflect, depict or correspond to the way the world is. In my analysis, Laozi’s view on truth is likened to metaphysical realism, while Zhuangzi’s view on truth is likened to internal realism. Hilary Putnam at one time or another championed both forms of realism. My exposition of the two forms of realism will be based on Putnam’s interpretation and others ’ analysis of Putnam’s usage. 1 I will analyze Laozi’s and Zhuangzi’s views on truth and reality to demonstrate the justification for this comparative study. I will also compare Laozi’...
This paper engages in a comparative analytic study of the notions of time and change in the Yijin... more This paper engages in a comparative analytic study of the notions of time and change in the Yijing . It analyzes the Yijing ’s philosophy of time as a version of the B-theory of time, which regards time as having multiple timelines, without any “privileged present.” In the Yijing ’s hexagrams, events and situations are characterized by earlier than, simultaneous with, and later than relationships. Time in the Yijing does not have a unique “present”; rather, time is marked by relationships among events and situations. Furthermore, in the Yijing’s philosophy of time, change is essential to the existence of time; change is what makes time possible.
This paper argues for the need to develop emotion in social robots to enable them to become artif... more This paper argues for the need to develop emotion in social robots to enable them to become artificial moral agents. The paper considers four dimensions of this issue: what, why, which, and how. The main thesis is that we need to build not just emotional intelligence, but also ersatz emotions, in autonomous social robots. Moral sentimentalism and moral functionalism are employed as the theoretical models. However, this paper argues that the popularly endorsed moral sentiment empathy is the wrong model to implement in social robots. In its stead, I propose the four moral sentiments (commiseration, shame/disgust, respect and deference, and the sense of right and wrong) in Confucian moral sentimentalism as our starting point for the top-down affective structure of robot design.
This paper explores a late-Ming Chinese philosopher Wang Yangming's (1472-1529) philosoph... more This paper explores a late-Ming Chinese philosopher Wang Yangming's (1472-1529) philosophical assertions showcasing the pivotal role that human mind plays in shaping our worldview. Wang Yangming's view-especially his declaration that the Mind is the Principle-emphasizes that the human mind is the sole foundation of moral principles and that worldly affairs are identified with human ethical practices. This position has been contentious both in his times and among contemporary scholars. While some critics, notably Chen Lai, find Wang's synthesis of the ethical and the metaphysical realm problematic, others like Wing-tsit Chan view Wang Yangming's philosophy as verging on subjective idealism. Both Chen and Chan argue that Wang Yangming commits the fallacy of the conflation of fact and value. In this paper, I defend Wang Yangming's ethics-oriented metaphysics against such criticisms. I will engage a comparative study between Wang Yangming's perspective and pragmatist metaphysics-a modern philosophical stance which sees metaphysics as intertwining with human ethics and practices. Building upon this comparative study, this paper aims to highlight the intrinsic bond between metaphysics and ethics and to advocate for the centrality of ethics in shaping the very foundation of metaphysical thinking. The conclusion of this paper is that Wang Yangming's metaphysics aligns with commonsense realism, rather than with subjective idealism. His metaphysics is not a confused worldview that conflates fact with value, nor is it subjective idealism. Instead, it is a metaphysics with the ethical grounding of human engagements and humanistic concerns.
This paper develops a Confucian version of humanitarian cosmopolitanism based on the ideal societ... more This paper develops a Confucian version of humanitarian cosmopolitanism based on the ideal society depicted in the Grand Union (Datong) chapter in an early Confucian text, the Book of Rites. It begins by exploring a key psychological barrier to the cosmopolitan spirit-people's claim of entitlement to their own "place", the homeland to which they attach their sense of belonging and ownership. The homeland sense of place inclines people to turn a blind eye to the sufferings and injuries of those from a different nation. The papers argues that while preserving our natural attachment to our home and hometown as our place, we need to carefully reevaluate the legitimacy of the homeland sense of place. Doreen Massey's concept of a "global sense of place" grounded in her progressivism of place can help to facilitate a psychological shift in our expanding our sense of place from the homeland to the world, thereby extending our empathy and concerns towards others in distant lands. This global sense of place is essential for cosmopolitanism, which advocates the peaceful coexistence of global citizens despite their diverse cultural heritages, moral customs, religious convictions, and political ideologies. The ideal world illustrated in the Grand Union servers as the foundation for delineating crucial elements essential for a humanistic society, in that it highlights valuing the lives and dignity of all individuals, and catering to the basic needs of all people. It is a form of humanitarian cosmopolitanism. However, this paper does not advocate an impartialist ethical attitude derived from the rationalist mandate: treat all equally, but argues for a partialist cosmopolitanism. It compares Kwame Anthony Appiah's partialist humanitarian cosmopolitanism with the Confucian partialist humanitarian cosmopolitanism, which is grounded in Confucian moral sentimentalism, the view that the foundation of human morality lies in the various moral sentiments innate to human beings. Besides acknowledging Appiah's emphasis that developed nations should aid the global community by extending their domestic care systems and social services to disadvantaged nations, this paper advocates for the need for individuals' psychological transformation to cultivate, and actualize, a global sense of care.
Tian-tai Buddhism and Hua-yan Buddhism can be viewed as the two most philosophically important sc... more Tian-tai Buddhism and Hua-yan Buddhism can be viewed as the two most philosophically important schools in Chinese Buddhism. The Tian-tai school was founded by Zhi-yi (Chih-i)(538-597 AD). The major Buddhist text endorsed by this school is the Lotus Sutra, short ...
This paper engages in a comparative analytic study of the notions of time and change in the Yijin... more This paper engages in a comparative analytic study of the notions of time and change in the Yijing. It analyzes the Yijing's philosophy of time as a version of the B-theory of time, which regards time as having multiple timelines, without any "privileged present." In the Yijing's hexagrams, events and situations are characterized by earlier than, simultaneous with, and later than relationships. Time in the Yijing does not have a unique "present"; rather, time is marked by relationships among events and situations. Furthermore, in the Yijing's philosophy of time, change is essential to the existence of time; change is what makes time possible.
This paper explores a late-Ming Chinese philosopher Wang Yangming's (1472-1529) philosophical ass... more This paper explores a late-Ming Chinese philosopher Wang Yangming's (1472-1529) philosophical assertions showcasing the pivotal role that human mind plays in shaping our worldview. Wang Yangming's view-especially his declaration that the Mind is the Principle-emphasizes that the human mind is the sole foundation of moral principles and that worldly affairs are identified with human ethical practices. This position has been contentious both in his times and among contemporary scholars. While some critics, notably Chen Lai, find Wang's synthesis of the ethical and the metaphysical realm problematic, others like Wing-tsit Chan view Wang Yangming's philosophy as verging on subjective idealism. Both Chen and Chan argue that Wang Yangming commits the fallacy of the conflation of fact and value. In this paper, I defend Wang Yangming's ethics-oriented metaphysics against such criticisms. I will engage a comparative study between Wang Yangming's perspective and pragmatist metaphysics-a modern philosophical stance which sees metaphysics as intertwining with human ethics and practices. Building upon this comparative study, this paper aims to highlight the intrinsic bond between metaphysics and ethics and to advocate for the centrality of ethics in shaping the very foundation of metaphysical thinking. The conclusion of this paper is that Wang Yangming's metaphysics aligns with commonsense realism, rather than with subjective idealism. His metaphysics is not a confused worldview that conflates fact with value, nor is it subjective idealism. Instead, it is a metaphysics with the ethical grounding of human engagements and humanistic concerns.
This chapter investigates conceptions of consciousness and reality in the works of the five Huaya... more This chapter investigates conceptions of consciousness and reality in the works of the five Huayan patriarchs: Dushun (557-640), Zhiyan (602-668), Fazang (643-712), Chengguan (738-839?), and Zongmi (780-841). It aims at solving the historical mystery of why there exist contradictory and yet well-argued interpretations of Huayan’s metaphysical views. Both Feng Youlan and Wing-tsit Chan took Huayan philosophy to be the exemplification of objective idealism. In my earlier work, I have interpreted Huayan philosophy as a form of subjective idealism and anti-realism (Liu 2006). Francis Cook, on the other hand, says that Fa-zang was “a realist in the Chinese tradition of realism” (Cook 1979). Furthermore, Huayan’s fifth patriarch Zongmi was at the same time a patriarch of the Southern Chan, which expounds realism. With textual analysis, this chapter investigates how Huayan Buddhism could embrace the clearly manifested subjective idealism in its founding text the Huayan Sutra, and ultimately became a leading expounder of the realist conception of the world that is characteristic of Chan Buddhism. Did the transformation begin with Zongmi or earlier? The conclusion of this chapter is that the transition from subjective idealism to realism was a gradual process, with each patriarch’s adding richer dimensions of the notions of reality, emptiness, and consciousness. At the end, the version of realism that Huayan embraces is not our commonsense realism, but a special form of holistic realism that at the same time endorses and denies the realness of the material world.
In this paper, I shall present a comparative study of two leading Daoists ’ different conceptions... more In this paper, I shall present a comparative study of two leading Daoists ’ different conceptions of truth in the context of modern metaphysical debate on realism and antirealism. My basic contention in this paper is that both Laozi and Zhuangzi embrace the realist's thesis that the world is largely independent of us and the way we are; it has its own objective nature. But Laozi and Zhuangzi differ in their opinions on whether our judgments could reflect, depict or correspond to the way the world is. In my analysis, Laozi’s view on truth is likened to metaphysical realism, while Zhuangzi’s view on truth is likened to internal realism. Hilary Putnam at one time or another championed both forms of realism. My exposition of the two forms of realism will be based on Putnam’s interpretation and others ’ analysis of Putnam’s usage. 1 I will analyze Laozi’s and Zhuangzi’s views on truth and reality to demonstrate the justification for this comparative study. I will also compare Laozi’...
This paper engages in a comparative analytic study of the notions of time and change in the Yijin... more This paper engages in a comparative analytic study of the notions of time and change in the Yijing . It analyzes the Yijing ’s philosophy of time as a version of the B-theory of time, which regards time as having multiple timelines, without any “privileged present.” In the Yijing ’s hexagrams, events and situations are characterized by earlier than, simultaneous with, and later than relationships. Time in the Yijing does not have a unique “present”; rather, time is marked by relationships among events and situations. Furthermore, in the Yijing’s philosophy of time, change is essential to the existence of time; change is what makes time possible.
This paper argues for the need to develop emotion in social robots to enable them to become artif... more This paper argues for the need to develop emotion in social robots to enable them to become artificial moral agents. The paper considers four dimensions of this issue: what, why, which, and how. The main thesis is that we need to build not just emotional intelligence, but also ersatz emotions, in autonomous social robots. Moral sentimentalism and moral functionalism are employed as the theoretical models. However, this paper argues that the popularly endorsed moral sentiment empathy is the wrong model to implement in social robots. In its stead, I propose the four moral sentiments (commiseration, shame/disgust, respect and deference, and the sense of right and wrong) in Confucian moral sentimentalism as our starting point for the top-down affective structure of robot design.
Solidly grounded in Chinese primary sources, Neo Confucianism: Metaphysics, Mind, and Morality en... more Solidly grounded in Chinese primary sources, Neo Confucianism: Metaphysics, Mind, and Morality engages the latest global scholarship to provide an innovative, rigorous, and clear articulation of neo-Confucianism and its application to Western philosophy.
Contextualizes neo-Confucianism for contemporary analytic philosophy by engaging with today’s philosophical questions and debates Based on the most recent and influential scholarship on neo-Confucianism, and supported by primary texts in Chinese and cross-cultural secondary literature Presents a cohesive analysis of neo-Confucianism by investigating the metaphysical foundations of neo-Confucian perspectives on the relationship between human nature, human mind, and morality Offers innovative interpretations of neo-Confucian terminology and examines the ideas of eight major philosophers, from Zhou Dunyi and Cheng-Zhu to Zhang Zai and Wang Fuzhi Approaches neo-Confucian concepts in an penetrating yet accessible way
In this chapter we will begin by looking at how the sense of shame is depicted by three leading e... more In this chapter we will begin by looking at how the sense of shame is depicted by three leading early Confucian masters: Confucius (551-479 BCE), Mencius (371-289 BCE), and Xunzi (ca. 340-245 BCE). We will explore how they assess the proper function of shame, what they consider as shameful, as well as their conviction of the moral efficacy of shame. In addition, we also examine the private versus the public dimensions of the sense of shame in the Confucian conception. We can see how such a sense of shame plays an essential role in the moral agent’s path to virtue from the Confucian perspective.
In “Agent-Focused Moral Realism: ZHU Xi’s Virtue Ethics Approach to Meta-Ethics,” Yong Huang pres... more In “Agent-Focused Moral Realism: ZHU Xi’s Virtue Ethics Approach to Meta-Ethics,” Yong Huang presents a novel construal of a form of moral realism, which he terms “agent-focused” moral realism. He characterizes ZHU Xi’s virtue ethics as agent-focused moral realism; furthermore, he argues that it is a form of naturalistic moral realism. Huang gives a carefully defended construal of ZHU Xi’s moral realism, arguing that it can defeat four major challenges that other forms of moral realism have difficulty facing: Hume’s IS/OUGHT challenge, Moore’s Open Question challenge, Mackie’s Queer challenge, and Mackie’s argument from relativity. In this response piece, I will walk through Huang’s definition of ‘agent-focused moral realism’ as well as his arguments for this view, to see if such a form of moral realism can truly be successful as a form of naturalistic moral realism. My aim in this paper is not to engage in textual interpretation of ZHU Xi, but to examine whether ZHU Xi’s virtue ethics, as Huang interprets it, could defeat the existing challenges to other versions of moral realism and thereby emerges as a viable form of moral realism.
This chapter places ZHU Xi's metaphysics and moral theory in the context of contemporary debates ... more This chapter places ZHU Xi's metaphysics and moral theory in the context of contemporary debates on realism and anti-realism. This chapter distinguishes the notion of li in ZHU Xi's metaphysic and the notion of li in his moral philosophy. In ZHU Xi's metaphysics, this chapter identifies the theme of normative realism, which posits normative principles in the nature of particular things. With regard to ZHU Xi's moral theory, this chapter defines it as internal moral realism, which locates moral principles within human mind. The two themes constitute an apparent paradox: are normative principles external or internal to human mind? Are humans regulated by outside laws or are they self-regulated? This chapter appeals to some contemporary Chinese scholars' analyses to resolve this paradox. The conclusion is that ZHU Xi's normative realism and internal moral realism are two sides of the same coin, because in his moral metaphysics, the objective principles in things themselves are necessarily sustained by the internal moral principle in human mind. Without the latter, the former would have no significance, and yet the former cannot be reduced to the latter. Objective moral principles both exist outside and within human mind.
[Abstract] This paper will explore the possibility of implementing Confucian ethical codes into t... more [Abstract] This paper will explore the possibility of implementing Confucian ethical codes into the so-called AMAs (artificial moral agents). Drawing from the Confucian classic the Analects, it will consider what ethical precepts could be incorporated into robot morality. It will also contrast Kantian AMAs, Utilitarian AMAs, and Confucian AMAs to decide the strengths and weakness of each model. The paper's thesis is that even though robots cannot have our innate moral sentiments, the four moral sprouts that Mencius defends, they can be constructed with the kind of ethical principles that Confucianism stresses. With the Confucian moral codes built in, their functional ethics can qualify them as moral agents, albeit artificial.
It has always been a puzzle to me how Huayan Buddhism could embrace the clearly manifested subjec... more It has always been a puzzle to me how Huayan Buddhism could embrace the clearly manifested subjective idealism in its founding text the Huayan Sutra, and ultimately became a leading expounder of the realist conception of the world that is characteristic of Chinese Buddhism, especially of Chan Buddhism. The fifth patriarch Zongmi was at the same time a patriarch of the Southern Chan. Did the transformation begin with Zongmi or earlier? This paper investigates the conceptions of consciousness and reality in the works of the five Huayan patriarchs. The conclusion is that the transition from subjective idealism to realism was a gradual process, with each patriarch’s adding richer dimensions of the notions of reality, emptiness, and consciousness. At the end, the version of realism that Huayan embraces is not our commonsense realism, but a special form of holistic realism that at the same time endorses and denies the realness of the material world.
This paper focuses on the debate on the distinct ontological roots and moral attributes of “the f... more This paper focuses on the debate on the distinct ontological roots and moral attributes of “the four moral sprouts (siduan)” and “the seven emotions (qiqing)” between Yi Hwang (T’oegye, 1501-1570) and Ki Dae-Seung (Kobong, 1527-1572). This paper cannot possibly do justice to the extent of the dispute, the complexity of the surrounding issues, or the various argumentations proposed by different Korean neo-Confucians. The aim of this paper is to sort out the key issues on which Yi Hwang and Ki Dae-Seung held opposing views, and to assess the philosophical significance of this debate in the context of contemporary moral discourse. Since both Yi and Ki regarded their own views as the correct rendition of ZHU Xi’s view on human nature and human emotion, we shall begin with the elucidation of ZHU Xi’s view in this respect.
In Why Be Moral: Learning from the Neo-Confucian Cheng Brothers, Yong Huang presents a comparativ... more In Why Be Moral: Learning from the Neo-Confucian Cheng Brothers, Yong Huang presents a comparative study on the moral philosophy of the Cheng Brothers as how comparative philosophy should be done: to engage in contemporary philosophical problems and to propose solutions that could be gleaned from the ideas of ancient Chinese philosophers. His analysis provides a paradigm for comparative philosophy. I think this is the right way to do comparative philosophy—to focus on problem solving rather than textual comparison. I am very impressed both with the breadth of his knowledge of Western moral philosophy and with the depth of his analysis of the moral philosophy of the Cheng brothers. Since I share his view on how to do comparative philosophy, I will now engage Huang’s book philosophically as well. In what follows, I will focus on four of the philosophical problems raised in this book, and examine whether the solutions presented by Huang on behalf of the Cheng brothers are really good solutions. I will also briefly touch on some interpretative issues at the end.
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Papers by JeeLoo Liu
Contextualizes neo-Confucianism for contemporary analytic philosophy by engaging with today’s philosophical questions and debates
Based on the most recent and influential scholarship on neo-Confucianism, and supported by primary texts in Chinese and cross-cultural secondary literature
Presents a cohesive analysis of neo-Confucianism by investigating the metaphysical foundations of neo-Confucian perspectives on the relationship between human nature, human mind, and morality
Offers innovative interpretations of neo-Confucian terminology and examines the ideas of eight major philosophers, from Zhou Dunyi and Cheng-Zhu to Zhang Zai and Wang Fuzhi
Approaches neo-Confucian concepts in an penetrating yet accessible way
In this response piece, I will walk through Huang’s definition of ‘agent-focused moral realism’ as well as his arguments for this view, to see if such a form of moral realism can truly be successful as a form of naturalistic moral realism. My aim in this paper is not to engage in textual interpretation of ZHU Xi, but to examine whether ZHU Xi’s virtue ethics, as Huang interprets it, could defeat the existing challenges to other versions of moral realism and thereby emerges as a viable form of moral realism.