Confucian Ethics / 儒家伦理: Recent submissions
Now showing items 1-20 of 204
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The I Ching or "Book of Changes""Although often written about, studied, cited, and referred to casually, the I Ching or "Book of Changes" as it is commonly known in English is not well understood in the context of Chinese metaphysics"
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The Benevolent Polity"Aging and eldercare constitute a pressing major issue for more and more societies in Asia and the world. In China today, the age-old Chinese tradition of respecting the elderly and taking good care of them faces numerous challenges, challenges typically, but not exclusively, associated with the country’s one-child policy. Eldercare is first and foremost a moral undertaking; without a sound ethical vision, no society, no community can develop adequate levels of care for all its older people. To set out some elements that would make up an ethical foundation for contemporary eldercare, this paper draws on classical Confucian moral and political thought articulated in Mengzi (Mencius), in particular the fundamental concepts of renzheng (benevolent polity or humane governance) and mingui (the importance of the people). The most salient practical feature of a benevolent polity lies in adequate care of the elderly. Contrary to some pervasive popular misconceptions of Confucianism, an authentic Confucian vision of ethical eldercare centres on the government’ or state’s responsibilities to the people including the elderly, the rights and dignity owing to them, and the primacy of morality. To elaborate the practical implications of ancient Confucian thought, a brief Confucian socio-ethical critique of aging and eldercare in China today is also be offered"
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Confucian Ethics"Confucian ethics focuses on the structure of human relationships, and in particular on the core relationship of the family. Indeed, the family is supposed to provide an idealized model for all other relationships. The classical Confucian conception of social and political philosophy is also more hierarchical and paternalistic than modern western approaches. As a result, there has been significant contemporary Asian opposition to the individualism of Western rights-based approaches to ethics and political philosophy. "
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Ecologism and Confucian Prolife-ism"As an introduction to a Confucian approach to the solution for environmental problems, for example environmental destruction, we have to examine some basic ideas. Firstly, we have to wonder if the Confucian solution belongs to the same category as the ecological paradigm. An academic group in Korea has said the Confucian solution is a kind of ecologism, which rooted in the ecology as a biological paradigm. But author of this paper would distinguish Confucianism from the ecologism or ecology. It means that the Confucian way of how to see the problems is neither the same to ecologism, and therefore Confucian what to see is not the same as the ecological what to see"
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儒家和谐伦理体系及其道德哲学意义儒家在历史上进行的最成功的努力之一,就是建立一个和谐道德哲学体系与和谐伦理精神体系。这个和谐道德哲学体系与和谐伦理精神体系具体表现为四个结构:道德哲学体系、伦理精神体系与家国一体、由家及国的特殊社会结构之间的和谐;以"五伦"为原理的伦理世界的和谐;以"四德"为内核的道德世界的和谐;以"中庸"为境界的伦理世界与道德世界之间的和谐。
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Ethical Analysis of Taiwanese Psychiatric Patient’s Autonomy"The autonomy of psychiatric patients has been a popular issue worthy of debate. Because of the cultural background of Taiwan, families often become involved in the autonomous implementation of psychiatric patients, resulting in ethical dilemmas. Regarding medical indications, psychiatric patients can implement autonomy when their decisions do not violate the goals of medical care. The implementation of patient autonomy is respectful not only to patient preferences but also their humanity. For patients, quality of life is subjective; respecting quality of life from patient preferences conforms to the principles of beneficence, nonmaleficence and autonomy. Regarding medical decision making, treatment decisions can affect the interest of families. Taiwanese are affected by Confucianism, which emphasizes the importance of family relations and the intimacy between patients and their families. Therefore, families play an essential role in clinical decision making. This study explores the ethical autonomy of Taiwanese psychiatric patients via Jonsen’s decision making model and the perspective of Confucianism to determine whether Jonsen’s ethical decision making model is adaptive in Taiwanese society."
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论道德自由境界在中国传统伦理语境中,道德自由是一种境界:一是从整体主义的框架中获得的个人自由,二是从道德规范的认识到内化而获得的心性自由。道德自由境界的达成主要基于对体现道德必然性的道德规范的体认与内化,进行道德修养。
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Personal Values, Behavior and Conflict Resolution Styles: A Study of Contemporary Mainland Chinese business StudentsThis article presents analysis from surveying 766 Chinese students over six years, 2005 to 2010. All data were derived from self-assessment questionnaires on four measurements: personal values, Machiavellianism, conflict resolution approaches and leadership beliefs. We report that Confucian values for family and social (―guanxi‖) relationships remain entrenched, and see low levels of commitment to ―community‖, defined as those outside the spheres of family and social relationships. We note that Chinese students displaying higher levels of Machiavellianism also place less emphasis on all personal values measured, except financial success. We see an equally strong, but direct relationship, between Theory Y proponents and all personal values except financial; however, Theory X beliefs do not appear significantly correlated with personal values. Finally, we note significant male/female differences on Machiavellianism levels and a compromising approach to conflict resolution, yet on only two personal value measures: family and physical pursuits.
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The I Ching: An Ancient Chinese Handbook Suitable for Achieving Corporate ResponsibilityUse of the I Ching as a guide to business social responsibility can be recommended. Roughly speaking, the I Ching presents 64 states of yin and yang intermingled in different combinations of each. One state is pure yang; another ispure yin. The 62 other states have some part yang and some part yin; some have moreyang, and others more yin. Each combination of yin and yang is a movement of theTao, or the Way of Heaven. Human ingenuity cannot master the Tao by suborning itto human purposes, but must instead align with the Tao to experience success in thephysical world. Business seeks such success in the physical world because it workswith tangible things – such as raw materials – and produces material wealth. Business is, therefore, especially sensitive to movements in the Tao. Free markets can also besaid to follow movements in the Tao. Such markets are not pre-determined, but flow from the ebbs and flows of human desires and efforts. Prices, for example, are not setin free markets by willful organizers, but result from interactions of different andindependent orientations towards needs, desires, wants and values.
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Personal Values, Behavior and Conflict Resolution StylesThis article presents analysis from surveying 766 Chinese students over six years, 2005 to 2010. All data were derived from self-assessment questionnaires on four measurements: personal values, Machiavellianism, conflict resolution approaches and leadership beliefs. We report that Confucian values for family and social (―guanxi‖) relationships remain entrenched, and see low levels of commitment to ―community‖, defined as those outside the spheres of family and social relationships. We note that Chinese students displaying higher levels of Machiavellianism also place less emphasis on all personal values measured, except financial success. We see an equally strong, but direct relationship, between Theory Y proponents and all personal values except financial; however, Theory X beliefs do not appear significantly correlated with personal values. Finally, we note significant male/female differences on Machiavellianism levels and a compromising approach to conflict resolution, yet on only two personal value measures: family and physical pursuits.
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Business Ethics in the Perspectives of Christian Social Teaching and Confucian Moral PhilosophyIn what follows I will offer a comparison between Christian social teaching (common to both Protestant and Catholic communities) and Confucian moral philosophy, showing basic convergences as well as diversity in their views of morality in the marketplace, what it is and what it ought to be. Inasmuch as business ethics naturally unfolds in three dimensions focused on individual, corporate, and social concerns, the comparisons will highlight basic moral expectations for each of these dimensions: from Christian social teaching, I will discuss the meaning of “vocation,” “covenant,” and “stewardship”; from Confucian moral philosophy, “the Mandate of Heaven” (天命, tianming), “the constant Mean” (中庸, zhongyong) and “People as the basis” (民本, minben). The comparisons are meant to map a space for mutually beneficial reflection, in both China and the West, on the nature of moral excellence and leadership in business.
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从儒家立场对全球伦理与普遍人权的看法 [Confucian Stance on Global Ethics and Univsersal Human Rights]1993年9月4日“世界宗教会议”签署了《全球伦理普世宣言》，并发表了《世界伦理宣言·导 言》，对“全球伦理”或曰“世界伦理”进行了解释，《宣言》的发起者们希望通过《宣言》的形 式形成全球性或世界性的普世伦理，以解决人类面临的诸多问题，如贫穷问题、战争问题、生 态问题以及男女问题。当此人类多难之秋，《宣言》发起者们的仁心悲怀弥沦天地，其力图 以“全球性伦理”来化解人类苦难的决心与勇气非常值得吾人赞许，亦使吾人非常感动。但是， 要在今日之世界形成所谓“全球伦理”或“世界伦理”是不可能的，因为今日人类的历史文化条件 还未发展到足以形成“全球伦理”的阶段。故人类困境的解决不是依靠学者手定的“全球伦理”， 而是依靠传统形成的“本土伦理”。下面，就逐一申论我的看法。
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公民伦理与儒家伦理 [Civil Ethics and Confucian Ethics]日常生活的角色是我们生来就自然地承担着的；公民的地位以及我们作为公民的相互关系乃 通过社会的法律体系而确定。伦理的关系都是个别的、独特的；公民的关系则是一般的、无差 别的。这两者的伦理因而在理性的话语里具有有意义的区别，而不是直接相互等同的。儒家伦 理本于一种对日常生活伦理与公共生活伦理这两者间的直通（等同）性的理解。作为一种超越 的伦理学，心性儒学展示给我们一种关于宇宙、人生的根本关联性的全备的哲学观，是一种伟 大深厚的精神资源。但由于以人性是简单而澄明的这样一个有问题的人性假定为前提并具有强 烈的精英主义倾向，它不适合直接引导公共生活的规则。制度儒学与日用儒学亦以家庭（家 族）生活与国家（政治）生活同质这一有问题的假定为基础，认为后者可以如前者一样建立于 成员的自然的不平等地位上。作为有效性要求，公民伦理只在我们面对同陌生人的关系，并且 把他（们）当作与我们同等的公民而相互对待时才存在。公民伦理不是直接地由日常生活伦理 引申的。它的健全发展取决于我们把公共领域与私人领域恰当地相互区分，并且在公共生活事 务方面形成好的道德习惯。
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尊严、境界与德性——儒家人学三论 [Dignity, Realm and Virtue - Confucian Renxue Sanlun]儒家人学的构成具有特殊性 ,它是一种将儒家道德哲学、政治哲学与人生哲学内涵 融会在一起的理论言述。伦理政治是儒家言述人生的背景。在这种背景条件下 ,儒家人生哲学 体现出对于人的纯粹伦理化定位特质 ,因此强调人的唯义是举之作为人的尊严所在。同时 ,儒家 对于做人的条件性来得不如无条件性重视 ,故对于直通崇高的人生境界加以伸张。进而 ,儒家对 于人生中为善去恶的重要性 ,甚至恶的排除予善的支持的重要性 ,给予了人生归宿的意义。三方 面结合 ,构成了儒家人学思想体系。
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儒家美德伦理及其与麦金太尔之亚里士多德主义的视差 [Confucian Virtue Ethics and its Parallax from MacIntyre's Aristotelianism]尽管自13世纪意大利威尼斯商人马可·波罗（M·Polo）发表其旅中《马可·波罗游记》之后，欧洲人的“中国知识”兴趣已露端倪，且经过16世纪中晚期以利玛窦（ Matteo Ricci，1552—161O）为代表的耶教传教士的经年努力，这种“中国知识”的西方了解逐渐形成一种学术传统，即所谓“汉学”（Sinology）。然而平实道来，西方汉学的视野很少扩及中国哲学。这种状况或许与诸如黑格尔等西方哲人所抱怨的中国传统知识中缺乏严格系统的哲学而只有“道德的宗教”、或者缺乏充分的理论化知识而只有日常经验之直觉的学术判断直接相关。但更重要的原因恐怕还在于，中国哲学界的自我开放程度和自我表达能力还很不够，或者说是中国哲学界的自我言述（utterance）和参与国际对话的能力尚十分有限。因此，当麦金太尔这样的在英美乃至整个西方哲学界享有盛誉的大牌哲学家发出与中国哲学（家）会谈的明确邀请时，便不只是表现了某种学术姿态，而且也隐含着某种值得注意的文化人类学意味。是的，近年来西方世界的“中国关注”正在不断增强，海外华裔学人的“传统探究”（tradition enquiry）也在不断增长，这两种趋势的汇合己然将西方汉学的研究兴趣慢慢导向了作为中国智慧表现形式的中国哲学，由此也将使得西方视域中的“中国知识”开始有了一种超越技术或工艺、历史、文化的完备性理论形态。
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儒家伦理 [Confucian Ethics]正90年代初以来,普世伦理(the universal ethics)问题随着所谓“全球化”或“全球一体化”(globalization)的问题逐渐凸显为一个具有广泛影响力和挑战性的跨世纪课题。无论是1993年美国芝加哥“世界宗教议会”上所签署的《走向全球伦理宣言》,还是“国际互动会”(“inter-action council”)有关“人类责任宣言”的倡议,抑或是联合国教科文组织哲学部所倡导并实施的“普世伦理计划”(“the universal ethics pro-ject”),都表明了这一点。现在的问题似乎不再是或主要不是普世伦理这一课题探究本身的合法性问题,而是这种探究的方式问题。
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对孔孟“死”伦理的考察[On Confucius and Mencius' "Death" Ethics]孔孟有自己的生死观.他们将人的生死与“命”、（生死）祸福与“德”联系起来确立了“乐天知命”、“修身以俟之”的生死态度.以“德”取福的延伸就是生死以“义”的生死价值观.这种生死价值观最终决定于生死的目的.孔孟认为,人的目的在于“仁”,修德行义都来源于对“仁”的追求.
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从儒家伦理论母亲胎儿关系[On relationship between mother and fetus from the view of Confucian]父母子女是典型的家庭伦常关系，在儒家来说，这是天伦。这种关系可说是每个人通常都具有的，也常是一个人所特有的个人人格同一性的不可缺的成份。这种家庭伦理的关系对于关系中人的道德责任与义务有重要的决定性。然后进一步分析了母亲胚胎的关系以及堕胎的争议。
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孔子的军事伦理思想 [Confucian Military Ethics]孔子是生在宗法等级制逐渐解体的社会大变革的过渡时期。各诸侯国以兵称霸、强存弱亡 的现实引起了他对军事问题的密切关注。孔子虽然不多言兵，但是他并非一般地反对养兵用 战。他把社会伦理思想推广到军事领域，从以“仁”为核心的道德观出发来研究军事，提出了一 系列军事伦理思想。
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孔子音乐伦理思想初探 [Initial Exploration of Confucian Music Ethics]在古代严格的礼乐制度中，礼，是具体的行为规范，乐，是通过一定的音符和旋律 对人们进行思想和品德的培育，因而音乐中蕴涵着伦理思想。这种伦理思想在潜移默化地影 响、塑造着人们。在《论语》中，孔子对音乐多方面的论述体现出：音乐与礼制一样，具有等 级名分的伦理思想；音乐具有“善”和“恶”伦理功效；音乐具有修身养性的作用。在学术的 研究活动中，虽然有学者对音乐美学、音乐思想、音乐哲学及音乐心理等方面的研究，但是， 至今没有学者对音乐的伦理思想进行研究。而音乐伦理思想却一直贯穿古今，发散在社会的各 个领域，对人们的思想和行为有着润物细无声的作用。在此，研究孔子的音乐伦理思想，不仅 可以增加人们的传统文化知识，广泛地提高社会成员的道德修养和情操，促进当今和谐社会的 建设，而且，具有交叉学科理论创新的价值。
