A attention of Confucian ethics that employs the paintings and matters of the eminent comparative ethicist Joel J. Kupperman.
In this quantity, best students in Asian and comparative philosophy take the paintings of Joel J. Kupperman as some degree of departure to contemplate new views on Confucian ethics. Kupperman is without doubt one of the few eminent Western philosophers to have built-in Asian philosophical traditions into his idea, constructing a character-based ethics synthesizing Western, chinese language, and Indian philosophies. With their specialise in Confucian ethics, individuals reply, extend, and interact in severe discussion with Kupperman’s perspectives. Kupperman joins the dialog with responses and reviews that finish the volume.
“…the essays in ethical Cultivation and Confucian personality all have particular advantages in their personal, making the quantity a full of life platform of latest scholarship on ethics in its personal right.” — SirReadaLot.org
“Joel Kupperman is rightly celebrated for his luck at drawing on jap traditions to amplify our (Western) knowing of key matters in philosophy. The striking essays during this quantity expand Kupperman’s strategy with stimulating reflections on personality, feelings, and well-being.” — Stephen C. attitude, writer of Contemporary Confucian Political Philosophy
“Each essay through a big determine in comparative philosophy is a masterful engagement with the Confucian culture that finds its assets for us at the present time. students and scholars of either chinese language philosophy and comparative philosophy probably want to learn this striking volume.” — Owen Flanagan, writer of The Bodhisattva’s mind: Buddhism Naturalized
Chenyang Li is affiliate Professor of Philosophy at Nanyang Technological collage, Singapore, the place he additionally based and directs the Philosophy software. His books comprise The Confucian Philosophy of Harmony and The Tao Encounters the West: Explorations in Comparative Philosophy, additionally released through SUNY Press.
Peimin Ni is Professor of Philosophy at Grand Valley kingdom college and the writer of numerous books, together with On Confucius.
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Extra resources for Moral Cultivation and Confucian Character: Engaging Joel J. Kupperman (SUNY series in Chinese Philosophy and Culture)
Example text
Our new premise (2*) also improves upon the old premise (2). It no longer makes overreaching empirical claims about the conditions under which motivation of any kind is possible. And it sticks closer to its Humean origins in its focus on the role Reason can play in generating motivation. (3*) is identical to (3): our two new premises issue in the internalist conclusion as surely as the original ones did. ” For it is now clear that the central premises driving both arguments are the same: both rely, first, on the claim that a consideration could be a reason for me to act only if it would motivate me to act if I was rational, and second on the claim that no process of rational deliberation could produce in me a new motivation to act except by taking my existing motivations as a starting point.
39 40 24 Reasons and Moral Relativism account seems to avoid the threat of a Harman-style agent-relativism only by falling into a kind of appraiser-relativism instead: the judgment that the cruel husband acts wrongly is true, on this reading, when his actions conflict with the (contingent) moral commitments of the person making the judgment. Williams’ internalist account of reasons is, of course, inspired by Hume. But Hume is more open-eyed than Williams about the extent to which limiting reason to a procedural role threatens to constrain our ability to make moral judgments.
Some of the intuitions that were taken to support the internalists’ first premise might nonetheless provide some direct support for a version of internalism that does not rely on that premise. And this version of internalism has more to be said for it. Because this version of internalism does not rely on the Humean Theory of Motivation, it may also be better placed to withstand the externalist attack. So: why might one think that some consideration cannot be a reason for us to act unless it could motivate us to act, and would do so if we were rational?