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This book is about the necessity, and even value, of vulnerability in human experience. In it, Michael Ing brings early Chinese texts into dialogue with questions about the ways in which meaningful things are vulnerable to powers beyond our control; and more specifically, how relationships with meaningful others might compel tragic actions.
The Vulnerability of Integrity in Early Confucian Thought is about the necessity and value of vulnerability in human experience. In this book, Michael Ing brings early Chinese texts into dialogue with questions about the ways in which meaningful things are vulnerable to powers beyond our control, and more specifically how relationships with meaningful others might compel tragic actions. Vulnerability is often understood as an undesirable state; invulnerability is usually preferred. While recognizing the need to reduce vulnerability in some situations, The Vulnerability of Integrity demonstrates that vulnerability is pervasive in human experience, and enables values such as morality, trust, and maturity. Vulnerability is also the source of the need for care for oneself and for others. The possibility of tragic loss fosters compassion for others as we strive to care for each other. This book demonstrates the plurality of Confucian thought on this topic. The first two chapters describe traditional and contemporary arguments for the invulnerability of integrity in early Confucian thought. The remainder of the book focuses on neglected voices in the tradition, which argue that our concern for others can and should lead to us compromise our own integrity. In such cases, we are compelled to do something transgressive for the sake of others, and our integrity is jeopardized in the transgressive act.
Focusing on early Chinese ethical and political thought across multiple schools and thinkers, this book presents a comprehensive overview of the research being done in Chinese comparative ethics and political philosophy. In addition to chapters on Chinese comparative and interpretative thought, The Bloomsbury Research Handbook of Early Chinese Ethics and Political Philosophy brings early Chinese ethics and political philosophy into conversation with Western and Indian Philosophy, as well as Western Theology. Contributors discuss numerous texts and schools in Pre-Qin and Han Philosophy, including Confucianism, Daoism, Mohism, the Xunzi, the Liyun, and the Zhuangzi. The volume also shows how early Chinese ethical and political theories can be used to contextualise contemporary philosophical issues, such as metaethics, human rights, emotions, and the connection between ethics and metaphysics. The Bloomsbury Research Handbook of Early Chinese Ethics and Political Philosophy is an ideal resource for undergraduate and postgraduate students encountering early Chinese ethics and political philosophy for the first time.
Mastery, Dependence, and the Ethics of Authority is an analysis of expertise and authority. Stalnaker examines classical Confucian conceptions of mastery, dependence, and human relationships in order to suggest new approaches to these issues in ethics and political theory.
History mattered to the political elite in ancient China. Leung explores why it was so important and to what end.
This book rewrites the story of classical Chinese philosophy, which has always been considered the single most creative and vibrant chapter in the history of Chinese philosophy. Works attributed to Confucius, Mozi, Mencius, Laozi, Zhuangzi, Xunzi, Han Feizi and many others represent the very origins of moral and political thinking in China. As testimony to their enduring stature, in recent decades many Chinese intellectuals, and even leading politicians, have turned to those classics, especially Confucian texts, for alternative or complementary sources of moral authority and political legitimacy. Therefore, philosophical inquiries into core normative values embedded in those classical texts are crucial to the ongoing scholarly discussion about China as China turns more culturally inward. It can also contribute to the spirited contemporary debate about the nature of philosophical reasoning, especially in the non-Western traditions. This book offers a new narrative and interpretative framework about the origins of moral-political philosophy that tracks how the three normative values, humaneness, justice, and personal freedom, were formulated, reformulated, and contested by early Chinese philosophers in their effort to negotiate the relationship among three distinct domains, the personal, the familial, and the political. Such efforts took place as those thinkers were reimagining a new moral-political order, debating its guiding norms, and exploring possible sources within the context of an evolving understanding of Heaven and its relationship with the humans. Tao Jiang argues that the competing visions in that debate can be characterized as a contestation between partialist humaneness and impartialist justice as the guiding norm for the newly imagined moral-political order, with the Confucians, the Mohists, the Laoists, and the so-called fajia thinkers being the major participants, constituting the mainstream philosophical project during this period. Thinkers lined up differently along the justice-humaneness spectrum with earlier ones maintaining some continuity between the two normative values (or at least trying to accommodate both to some extent) while later ones leaning more toward their exclusivity in the political/public domain. Zhuangzi and the Zhuangists were the outliers of the mainstream moral-political debate who rejected the very parameter of humaneness versus justice in that discourse. They were a lone voice advocating personal freedom, but the Zhuangist expressions of freedom were self-restricted to the margins of the political world and the interiority of one's heartmind. Such a take can shed new light on how the Zhuangist approach to personal freedom would profoundly impact the development of this idea in pre-modern Chinese political and intellectual history.
Michael Slote is one of the most prominent philosophers working in the discipline today. By creating a two-way dialogue between philosophers specializing in Chinese philosophy and a central thinker from the Anglo-American tradition, this volume brings cross-cultural philosophy to life. From his early contributions in ethics, metaethics, philosophy of mind, moral psychology and epistemology to his recent investigations into the relationship between Western philosophy and Chinese philosophy, an international team of scholars of Chinese philosophy cover Slote's sentimentalism, his understanding of Chinese concepts Yin and Yang and explores the role Early Confucianism and Neo-Confucianism can play in his work. Each chapter extends Slote's ideas by considering them from a Chinese philosophical perspective and Slote is given the opportunity to respond to each of the contributors' interpretation of his work. Applied to Classical works such as the Zhuangzi and the Yijing, his ground-breaking thoughts on morality, care ethics and empathy are taken in new, exciting directions.
Confucian and Stoic Perspectives on Forgiveness explores the absence of forgiveness in classical Confucianism and Roman Stoicism as well as the alternatives to forgiveness that these rich philosophical traditions offer. After discussing forgiveness as it is understood in contemporary philosophy, Sean McAleer explores Confucius’ vocabulary for and attitude toward anger and resentment, arguing that Confucius does not object to anger but to its excesses. While Confucius does not make room for forgiveness, McAleer argues that Mencius cannot do so, given the distinctive twist he gives to self-examination in response to mistreatment. Xunzi, by contrast, leaves open a door to forgiveness that Mencius bolted shut. The book then proceeds to the Roman Stoics—Musonius Rufus, Epictetus, Marcus Aurelius, and Seneca—arguing that their distinctive conceptions of value and wellbeing rule out forgiveness, though like the Confucians the Stoics offer alternatives to forgiveness well worth considering. The book ends by comparing the two traditions, arguing that while Stoicism helps us navigate many of the turbulent waters of everyday life, Confucianism enjoys advantages when we interact with those to whom we are bound by ties of affection and intimacy.
In Building Bridges between Chan Buddhism and Confucianism, Diana Arghirescu explores the close connections between Buddhism and Confucianism during China's Song period (960–1279). Drawing on In Essays on Assisting the Teaching written by Chan monk-scholar Qisong (1007–1072), Arghirescu examines the influences between the two traditions. In his writings, Qisong made the first substantial efforts to compare the major dimensions of Confucian and Chan Buddhist thought from a philosophical view, seeking to establish a meaningful and influential intellectual and ethical bridge between them. Arghirescu meticulously reveals a "Confucianized" dimension of Qisong's thought, showing how he revisited and reinterpreted Confucian terminology in his special form of Chan aimed at his contemporary Confucian readers and auditors "who do not know Buddhism." Qisong's form of eleventh-century Chan, she argues, is unique in its cohesive or nondual perspective on Chinese Buddhist, Confucian, and other philosophical traditions, which considers all of them to be interdependent and to share a common root. Building Bridges between Chan Buddhism and Confucianism is the first book to identify, examine, and expand on a series of Confucian concepts and virtues that were specifically identified and discussed from a Buddhist perspective by a historical Buddhist writer. It represents a major contribution in the comparative understanding of both traditions.
Is Confucianism compatible with democracy? In this book, Sungmoon Kim lays out a normative theory of Confucian democracy--pragmatic Confucian democracy--to address questions of the right to political participation, instrumental and intrinsic values of democracy, democratic procedure and substance, punishment and criminal justice, social and economic justice, and humanitarian intervention. Kim shows us that the question is not so much about the compatibility of Confucianism and democracy, but of how the two systems can benefit from each other.