Download Confucian Ethics: A Comparative Study of Self, Autonomy, and by Kwong-Loi Shun, David B. Wong PDF

By Kwong-Loi Shun, David B. Wong

The chinese language moral culture has frequently been concept to oppose Western perspectives of the self--as independent and possessed of person rights--with perspectives that emphasize the centrality of courting and neighborhood to the self. The essays during this assortment talk about the validity of that distinction because it matters Confucianism, the one so much influential chinese language college of concept. (Alasdair MacIntyre, who has considerably articulated the necessity for discussion throughout traditions, contributes a concluding essay of commentary.)

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Additional info for Confucian Ethics: A Comparative Study of Self, Autonomy, and Community

Example text

15 But, if this is so, imagine what would happen if someone, A, promises the sovereign not to take things from other people against their will, but in fact ends up doing so. The person who has something taken from her, B, may well recognize that the promiser had not done what she was obligated to the sovereign to do, and could very well claim that the promiser should be forced to return what was taken or be punished or both. What this shows is that even Nowheresville is not the passive place Feinberg takes it to be.

Traditional societies, like those based on Confucianism, and even preEnlightenment Western societies, clearly understand being human in other terms. Feinberg could simply assert that such views are mistaken, and that the rights view is correct, but doing so seems presumptuous. Throughout, Feinberg argues that we can have no concept of human dignity without the concept of rights. ” In one plausible interpretation, human dignity can be understood as the recognition that human beings have an intrinsic value qua human beings, which is of a different order than the value of mere objects.

252–3. , p. 249. , p. 247. I assume it is implausible that the runner has a right against the batter to lay down a bunt. At most the runner might be said to have a right to expect the batter to try and lay down the bunt, but such a right is epistemological, not a claim right. , a bunt sign the runner sees the coach give the batter). It is not based on promises or commitments of any kind by the batter to the runner. Feinberg, op. , p. 252. It strikes me that even those, like Seung-hwan Lee, who argue that there is a concept of rights in Confucianism agree that those rights have been seriously deemphasized.

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