International relations(IR)as a discipline is currently experiencing a crisis that may be viewed as a protest against the Euro-centric theories in humanities and the Western view on global politics,some of the most vo...International relations(IR)as a discipline is currently experiencing a crisis that may be viewed as a protest against the Euro-centric theories in humanities and the Western view on global politics,some of the most vocal opponents coming from Asia,with China at its core.This paper aims to compare the principles that depict moral ethics serving as a base for political idealism in the West and the East with Kant’s views as a foundation for Western idealism and Confucius’s ethical theory as a ground for an ideal society from the Asian perspective.The comparison is conducted along the following axes:the notions of autonomy,will,and freedom,initially developed to depict an ideal world order in the Kantian view.As a result of this comparison,the common feature between the two types of ethics,namely the strive for human dignity,becomes apparent.In conclusion,the paper suggests that researchers should concentrate on common features in the two philosophies instead of juxtaposing their apparent differences,which politically reflect the opposition of individualism and collectivism.Stress on human dignity shall become a unifying factor in modern international politics instead.展开更多
Amid the recent global upsurge of studies on the philosophy of emotion, a reinterpretation of traditional Confucian philosophy, especially Mencius＇s ideas on the siduan （Four Original Sources） of morality, may shed...Amid the recent global upsurge of studies on the philosophy of emotion, a reinterpretation of traditional Confucian philosophy, especially Mencius＇s ideas on the siduan （Four Original Sources） of morality, may shed new light on the subject in comparative philosophy. This paper probes the structure of moral feeling and reason described by Mencius＇s from five perspectives： （1） In view of the relationship between feeling and reason, is it better to use the expression ＂siduan＂ or the expression ＂sixin （Four Heart-minds）＂？ （2） In view of dispositional feeling, what are the four original sources？ （3） In view of moral feeling, what are the structural order of the four sources and the corresponding procedure of reasoning of four heart-minds of Humanity？ （4） In view of positive feeling, how does moral feeling grow out of the goodness of human nature？ （5） What is the global value of Mencius＇s ideas on human moral feeling？ The author concludes that Mencius＇s thought on moral feeing has a global value and cross-cultural significance, and that Chinese wisdom is more than regional but universally applicable. The structure of moral feeling and reason that Mencius identified is in accordance with the principles ofzhiliang （grasping the two poles of the beginning and the end） and yongzhong （emloying the middle）. The principles ofzhiliang and yongzhong are true universal wisdoms of Confucianism, which should be rekindled today. From a practical point of view, ＂the Way begins from moral feelings,＂ and Confucius and Yah Hui＇s seeking the simple, virtuous life is an ideal model of emotional well-being.展开更多
This essay examines the degree to which Kant＇s understanding of external freedom and right are consistent with and can form a part of his moral philosophy. In doing so, this essay begins by looking at the foundation ...This essay examines the degree to which Kant＇s understanding of external freedom and right are consistent with and can form a part of his moral philosophy. In doing so, this essay begins by looking at the foundation and possibility of moral experience as it is presented in the Groundwork for the Metaphysics of Morals. This essay then turns to explore Kant＇s understanding of external freedom and right as set out in The Metaphysics of Morals and examines the apparent inconsistencies that exist between these concepts and Kant＇s explication of moral worth. After pointing out the distinction between right and morality, this essay goes on to argue that, strictly speaking, Kant＇s conception of external freedom and right cannot form part of his moral philosophy （as so defined in the Groundwork）. Finally, this essay concludes by arguing that although right and morality are irreconcilable, Kant＇s account of external freedom and right can nevertheless serve as part of his ＂moral＂ philosophy insofar as these concepts represent Kant＇s attempt to externalize the moral law, or simply expand the definition of morality to cover any action that accords with the right.展开更多
When two Kantian agents engage in inter-dependent transactions with one another, each agent has the responsibility to assure the morality of the other＇s maxim of action and means to implement the maxim. This proposit...When two Kantian agents engage in inter-dependent transactions with one another, each agent has the responsibility to assure the morality of the other＇s maxim of action and means to implement the maxim. This proposition is proven to be a logical consequence of Kant＇s moral system and stated formally as the K-Completeness theorem. Transactions that satisfy the theorem are called ＂K-Complete.＂ The theorem is generalized to cover transactions with many agents. The paper then models multi-agent K-Complete transactions using mathematical graph theory and shows that such transactions are distinguished from Kant＇s kingdom of ends. Finally, the paper shows that the extended morality provides Kant＇s moral system with the resources to define an ethical community in such as the one in Religion within the Boundaries of Mere Reason without the introduction of God and a church.展开更多
I argue in this paper that moral philosophers need to incorporate into their teaching and writing a number of empirical findings on ethical practices. Principal among these is clearer guidelines on speaking out agains...I argue in this paper that moral philosophers need to incorporate into their teaching and writing a number of empirical findings on ethical practices. Principal among these is clearer guidelines on speaking out against wrongdoing, as well as the development of codes of ethics that have been proven to work. The adoption of the critical thinking and the analytical methodology of other disciplines is also suggested. Several benefits will result. The most noticeable will be a strengthening of ethical practices and behavior in the institutions and organizations with which we live and work. A second benefit will be the education and employment of a body of people--graduates in moral philosophy--with the skills and knowledge to bring about, and further strengthen, this enhanced ethical environment. A third benefit will be the matching of the claims of philosophical thought with actual reality.展开更多
文摘International relations(IR)as a discipline is currently experiencing a crisis that may be viewed as a protest against the Euro-centric theories in humanities and the Western view on global politics,some of the most vocal opponents coming from Asia,with China at its core.This paper aims to compare the principles that depict moral ethics serving as a base for political idealism in the West and the East with Kant’s views as a foundation for Western idealism and Confucius’s ethical theory as a ground for an ideal society from the Asian perspective.The comparison is conducted along the following axes:the notions of autonomy,will,and freedom,initially developed to depict an ideal world order in the Kantian view.As a result of this comparison,the common feature between the two types of ethics,namely the strive for human dignity,becomes apparent.In conclusion,the paper suggests that researchers should concentrate on common features in the two philosophies instead of juxtaposing their apparent differences,which politically reflect the opposition of individualism and collectivism.Stress on human dignity shall become a unifying factor in modern international politics instead.
文摘Amid the recent global upsurge of studies on the philosophy of emotion, a reinterpretation of traditional Confucian philosophy, especially Mencius＇s ideas on the siduan （Four Original Sources） of morality, may shed new light on the subject in comparative philosophy. This paper probes the structure of moral feeling and reason described by Mencius＇s from five perspectives： （1） In view of the relationship between feeling and reason, is it better to use the expression ＂siduan＂ or the expression ＂sixin （Four Heart-minds）＂？ （2） In view of dispositional feeling, what are the four original sources？ （3） In view of moral feeling, what are the structural order of the four sources and the corresponding procedure of reasoning of four heart-minds of Humanity？ （4） In view of positive feeling, how does moral feeling grow out of the goodness of human nature？ （5） What is the global value of Mencius＇s ideas on human moral feeling？ The author concludes that Mencius＇s thought on moral feeing has a global value and cross-cultural significance, and that Chinese wisdom is more than regional but universally applicable. The structure of moral feeling and reason that Mencius identified is in accordance with the principles ofzhiliang （grasping the two poles of the beginning and the end） and yongzhong （emloying the middle）. The principles ofzhiliang and yongzhong are true universal wisdoms of Confucianism, which should be rekindled today. From a practical point of view, ＂the Way begins from moral feelings,＂ and Confucius and Yah Hui＇s seeking the simple, virtuous life is an ideal model of emotional well-being.
文摘This essay examines the degree to which Kant＇s understanding of external freedom and right are consistent with and can form a part of his moral philosophy. In doing so, this essay begins by looking at the foundation and possibility of moral experience as it is presented in the Groundwork for the Metaphysics of Morals. This essay then turns to explore Kant＇s understanding of external freedom and right as set out in The Metaphysics of Morals and examines the apparent inconsistencies that exist between these concepts and Kant＇s explication of moral worth. After pointing out the distinction between right and morality, this essay goes on to argue that, strictly speaking, Kant＇s conception of external freedom and right cannot form part of his moral philosophy （as so defined in the Groundwork）. Finally, this essay concludes by arguing that although right and morality are irreconcilable, Kant＇s account of external freedom and right can nevertheless serve as part of his ＂moral＂ philosophy insofar as these concepts represent Kant＇s attempt to externalize the moral law, or simply expand the definition of morality to cover any action that accords with the right.
文摘When two Kantian agents engage in inter-dependent transactions with one another, each agent has the responsibility to assure the morality of the other＇s maxim of action and means to implement the maxim. This proposition is proven to be a logical consequence of Kant＇s moral system and stated formally as the K-Completeness theorem. Transactions that satisfy the theorem are called ＂K-Complete.＂ The theorem is generalized to cover transactions with many agents. The paper then models multi-agent K-Complete transactions using mathematical graph theory and shows that such transactions are distinguished from Kant＇s kingdom of ends. Finally, the paper shows that the extended morality provides Kant＇s moral system with the resources to define an ethical community in such as the one in Religion within the Boundaries of Mere Reason without the introduction of God and a church.
文摘I argue in this paper that moral philosophers need to incorporate into their teaching and writing a number of empirical findings on ethical practices. Principal among these is clearer guidelines on speaking out against wrongdoing, as well as the development of codes of ethics that have been proven to work. The adoption of the critical thinking and the analytical methodology of other disciplines is also suggested. Several benefits will result. The most noticeable will be a strengthening of ethical practices and behavior in the institutions and organizations with which we live and work. A second benefit will be the education and employment of a body of people--graduates in moral philosophy--with the skills and knowledge to bring about, and further strengthen, this enhanced ethical environment. A third benefit will be the matching of the claims of philosophical thought with actual reality.
