Relationship Between Confucian Ethics and Care Ethics: a Reflection, Rejection, and Reconstruction
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A Virtue Ethic for the Twenty-First Century Warrior: Teaching Natural Law Through the Declaration of Independence and the Gettsyburg Address
Concordia Seminary - Saint Louis Scholarly Resources from Concordia Seminary Doctor of Ministry Major Applied Project Concordia Seminary Scholarship 2-16-2012 A Virtue Ethic for the Twenty-First Century Warrior: Teaching Natural Law Through the Declaration of Independence and the Gettsyburg Address Ryan Rupe Concordia Seminary, St. Louis, [email protected] Follow this and additional works at: https://scholar.csl.edu/dmin Part of the Practical Theology Commons Recommended Citation Rupe, Ryan, "A Virtue Ethic for the Twenty-First Century Warrior: Teaching Natural Law Through the Declaration of Independence and the Gettsyburg Address" (2012). Doctor of Ministry Major Applied Project. 139. https://scholar.csl.edu/dmin/139 This Major Applied Project is brought to you for free and open access by the Concordia Seminary Scholarship at Scholarly Resources from Concordia Seminary. It has been accepted for inclusion in Doctor of Ministry Major Applied Project by an authorized administrator of Scholarly Resources from Concordia Seminary. For more information, please contact [email protected]. CONCORDIA SEMINARY SAINT LOUIS, MISSOURI A VIRTUE ETHIC FOR THE TWENTY-FIRST CENTURY WARRIOR: TEACHING NATURAL LAW THROUGH THE DECLARATION OF INDEPENDENCE AND THE GETTSYBURG ADDRESS A MAJOR APPLIED PROJECT SUBMITTED TO THE DEPARTMENT OF DOCTOR OF MINISTRY STUDIES IN CANDIDACY FOR THE DEGREE OF DOCTOR OF MINISTRY BY RYAN R. RUPE SAINT LOUIS, MISSOURI 15 DECEMBER 2011 A VIRTUE ETHIC FOR THE TWENTY-FIRST CENTURY WARRIOR: TEACHING NATURAL LAW THROUGH THE DECLARATION OF INDEPENDENCE AND THE GETTSYBURG ADDRESS RYAN R. RUPE 16 FEBRUARY 2012 Concordia Seminary Saint Louis, Missouri ____________________________________ __________________ Advisor Dr. Arthur Bacon DATE ____________________________________ __________________ Reader DATE ____________________________________ __________________ Director, Doctor of Ministry Program DATE Dr. -
The Body in Packaging Culture: Researching Cosmetic Surgery Within Korea’S Neo-Confucian Culture
The Body in Packaging Culture: Researching Cosmetic Surgery within Korea’s Neo-Confucian Culture By Eunji Choi Submitted to Utrecht University Graduate Gender Studies Program Main Supervisor: Prof. dr. Anne-Marie Korte Support Supervisor: Dr. Mark Johnson Utrecht, The Netherlands 2015 The Body in Packaging Culture: Researching Cosmetic Surgery within Korea’s Neo-Confucian Culture By Eunji Choi Submitted to Utrecht University Graduate Gender Studies Program Main Supervisor: Prof. dr. Anne-Marie Korte Support Supervisor: Dr. Mark Johnson Approved by: Utrecht, The Netherlands 2015 2 Abstract Contemporary developments within the current global self-care regime have increased the potential of many individuals to control their own bodies, and to have their bodies surveilled by others (Shilling, 2003). The body is understood as a project that needs to be “worked at and accomplished as part of an individual’s self-identity” (Shilling, 2003:4) in this time of ‘high modernity’ (Giddens, 1991). The project of cosmetic surgery is one example of how modern individuals attribute significance both to their bodies and the way their bodies look. In a South Korean context, the cosmetic surgery scene is especially interesting to examine in the light of the uniquely Korean practice of giving cosmetic surgery as a gift, especially to daughters. Ironically, the body has to remain unaltered from how it has been received at birth according to the Neo-Confucian tradition, which continues to form the ideological base of contemporary Korean society. Moreover, this tradition teaches that inward goodness does not depend upon one’s outer appearance, something that is quite opposite to “popular physiognomic assumptions that the body, especially the face, is a reflection of the self” (Featherstone, 2010:195). -
Applying Virtue Ethics to Business: the Agent-Based Approach
Applying virtue ethics to business: The agent-based approach By: John Dobson It ca be argued that the presence of what are in a slightly old-fashioned terminology called virtues in fact plays a significant role in the operation of the economic system. - Kenneth Arrow Introduction There are two basic approaches to integrating ethics in business: the action-based approach, and the agent-based approach. The traditional approach is action-based in that it focusses on developing rules or guidelines to constrain management's actions. These rules or guidelines generally manifest themselves in corporate codes-of-conduct, or codes-of-ethics. Contrarily, rather than the action-based focus on rules governing action, the agent-based approach concerns the fundamental character and motivations of the individual agent. Under the agent-based approach, moral behavior is not limited to adherence to a rule or guideline but rather involves the individual rationally pursuing moral excellence as a goal in and of itself. In essence, ethics becomes central to the rationality concept as an objective rather than a constraint: "something positively good, ..something to be sought after" (Ladd, 1991, p. 82). Agent-based approaches generally derive their philosophical foundation from virtue-ethics theory. This theory is attracting increasing interest from business ethicists. In essence, the 'virtue' in virtue-ethics is defined as some desirable character trait, such as courage, that lies between two extremes, such as rashness and cowardice. Thus the 'virtuous' agent is involved in a continual quest to find balance in decision-making. Such an agent does not apply any specific 'rules' in making decisions, but rather attempts to make decisions that are consistent with the pursuit of a particular kind of excellence that in turn entails exercising sound moral judgement guided by such 'virtues' as courage, wisdom, temperance, fairness, integrity, and consistency. -
Lawrence Kohlberg's Stages of Moral Development from Wikipedia
ECS 188 First Readings Winter 2017 There are two readings for Wednesday. Both are edited versions of Wikipedia articles. The first reading adapted from https://en.wikipedia.org/wiki/Lawrence_Kohlberg's_stages_of_moral_development, and the second reading is adapted from https://en.wikipedia.org/wiki/Ethics. You can find the references for the footnotes there. As you read the article about moral development please think about you answered the Heinz Dilemma in class, and in which stage did your justification lie. I do not plan on discussing our answers to the Heinz Dilemma any further in class. As you read the ethic article, please think about which Normative ethic appeals to you, and why. This will be one of the questions we will discuss on Wednesday. My goal for both of these readings is to help you realize what values you bring to your life, and our course in particular. Lawrence Kohlberg's Stages of Moral Development from Wikipedia Lawrence Kohlberg's stages of moral development constitute an adaptation of a psychological theory originally conceived by the Swiss psychologist Jean Piaget. Kohlberg began work on this topic while a psychology graduate student at the University of Chicago[1] in 1958, and expanded upon the theory throughout his life. The theory holds that moral reasoning, the basis for ethical behavior, has six identifiable developmental stages, each more adequate at responding to moral dilemmas than its predecessor.[2] Kohlberg followed the development of moral judgment far beyond the ages studied earlier by Piaget,[3] who also claimed that logic and morality develop through constructive stages.[2] Expanding on Piaget's work, Kohlberg determined that the process of moral development was principally concerned with justice, and that it continued throughout the individual's lifetime,[4] a notion that spawned dialogue on the philosophical implications of such research.[5][6] The six stages of moral development are grouped into three levels: pre-conventional morality, conventional morality, and post-conventional morality. -
Chinese Philosophical Traditions Confucianism, Daoism, Legalism (+Buddhism in China)
Primary Sources: Chinese Philosophical Traditions Confucianism, Daoism, Legalism (+Buddhism in China) Confucianism: Confucius (c. 551 - 479 BCE) has been one of the most important thinkers in Chinese culture. Confucius redirected Chinese philosophy toward establishing the correct moral behavior of people within society. Significantly, Confucian thought was founded on the oldest and most respected traditions of Chinese society. Confucius himself claimed that he did nothing new, but in reality he fundamentally changed the direction of Chinese thought. Selections from the Analects (5th Century B.C.E.) On Filial Piety Mang I asked what filial piety is. The Master said, "It is being obedient." Soon after, as Fan Chi was driving him, the Master told him "Mang asked me what filial piety is, and I answer him 'being obedient.'" Fan Chi asked, "What exactly did you mean?" The Master replied, "That parents, when alive, should be served according to ritual; that, when dead, they should be buried according to ritual; and that they should be sacrificed to according to ritual." On Goodness The Master said, "A youth, when at home, should behave well toward his parents, and when abroad, respectfully to his elders. He should be earnest and truthful. He should overflow in love to all, and cultivate the friendship of the good. When he has time and opportunity, after doing those things, he should study the polite arts." Zhonggong asked about perfect virtue. The Master said, "When abroad, behave to everyone as if you were receiving an important guest; treat people as if you were assisting at a great sacrifice; do not do to others as you would not wish done to yourself. -
Classical Ethics in A/IS
The IEEE Global Initiative on Ethics of Autonomous and Intelligent Systems Classical Ethics in A/IS We applied classical ethics methodologies to considerations of algorithmic design in autonomous and intelligent systems (A/IS) where machine learning may or may not reflect ethical outcomes that mimic human decision-making. To meet this goal, we drew from classical ethics theories and the disciplines of machine ethics, information ethics, and technology ethics. As direct control over tools becomes further removed, creators of autonomous systems must ask themselves how cultural and ethical presumptions bias artificially intelligent creations. Such introspection is more necessary than ever because the precise and deliberate design of algorithms in self-sustained digital systems will result in responses based on such design. By drawing from over two thousand years’ worth of classical ethics traditions, we explore established ethics systems, including both philosophical traditions (utilitarianism, virtue ethics, and deontological ethics) and religious and culture-based ethical systems (Buddhism, Confucianism, African Ubuntu traditions, and Japanese Shinto) and their stance on human morality in the digital age.1 In doing so, we critique assumptions around concepts such as good and evil, right and wrong, virtue and vice, and we attempt to carry these inquiries into artificial systems’ decision-making processes. Through reviewing the philosophical foundations that define autonomy and ontology, we address the potential for autonomous capacity of artificially intelligent systems, posing questions of morality in amoral systems and asking whether decisions made by amoral systems can have moral consequences. Ultimately, we address notions of responsibility and accountability for the decisions made by autonomous systems and other artificially intelligent technologies. -
Study and Uses of the I Ching in Tokugawa Japan
Study Ching Tokugawa Uses of and I Japan the in Wai-ming Ng University Singapore National of • Ching $A (Book Changes) The of 1 particular significance has been book of a history. interest and in Asian East Divination philosophy basis its and derived from it on integral of Being civilization. Chinese within parts orbit the Chinese of the cultural were sphere, Japan traditional Ching development indebted for the the 1 of of its to aspects was culture. Japan The arrived in later sixth than the and little studied text in century no was (539-1186). Japan ancient readership expanded major It literate such Zen to groups as high-ranking monks, Buddhist courtiers, and period warriors medieval in the (1186- 1603). Ching scholarship 1 during reached Tokugawa its period the (1603-1868) apex Ching when the became 1 popular of the influential and Chinese This 2 most texts. one preliminary is provide work aims which brief Ching of overview 1 to essay a a scholarship highlighting Tokugawa Japan, in popularity themes: several of the the text, major writings, schools, the scholars, of/Ching and characteristics the and scholarship. 3 Popularity Ching The of the I popularity Ching Tokugawa of the The Japan in acknowledged I has been by a t• •" :i• •b Miyazaki Japanese number scholars. of Michio Tokugawa scholar of a thought, has remarked: "There by [Tokugawa] reached Confucians consensus was a pre-Tokugawa historical of the For overview Wai-ming in Japan, Ng, Ching "The 1 in text a see Japan," Quarterly Ancient (Summer Culture 1996), 26.2 Wai-ming 73-76; Asian and Ng pp. -
Recent Approaches to Confucian Filial Morality1 Forthcoming in Philosophy Compass
Recent Approaches to Confucian Filial Morality1 Forthcoming in Philosophy Compass Hagop Sarkissian Department of Philosophy The City University of New York Graduate Center | Baruch College ABSTRACT: A hallmark of Confucian morality is its emphasis on duties to family and kin as weighty features of moral life. The virtue of ‘filiality’ or ‘filial piety’ (xiao 孝), for example, is one of the most important in the Confucian canon. This aspect of Confucianism has been of renewed interest recently. On the one hand, some have claimed that, precisely because it acknowledges the importance of kin duties, Confucianism should be seen as an ethics rooted in human nature that remains a viable system of morality today. On the other hand, some have argued that the extreme emphasis on filial duties is precisely the aspect of Confucian moral philosophy that ought to be jettisoned in favor of greater impartialism; without mitigating its emphasis on filial piety, Confucianism risks irrelevance to modern concerns. In this paper, I will outline the nature of filial morality in the Confucian tradition and discuss these recent contributions to the literature. A hallmark of Confucian morality is its emphasis on duties to family and kin as weighty features of moral life. The virtue of ‘filiality’ or ‘filial piety’ (xiao 孝), for example, is one of the most important in the Confucian canon. This aspect of Confucianism has been of renewed interest recently. On the one hand, some have claimed that, precisely because it acknowledges the importance of kin duties, Confucianism should be seen as an ethics rooted in human nature that remains a viable system of morality today. -
The Idea of Filial Piety in Ancient China
THE IDEA OF FILIAL PIETY IN ANCIENT CHINA How did filial piety effect family patterns in Ancient China? How did filial piety effect Chinese government? WHAT WAS CHINA LIKE DURING THE MIDDLE AGES? ¢ China was also a feudal society during the Middle Ages Considered one of the world’s major powers at the time ¢In Europe = emphasis on land ¢In China = emphasis on loyalty Filial piety WHAT IS FILIAL PIETY? ¢ Filial piety is the idea of putting the family’s needs / interests above one’s own wishes ¢ Unconditionally love and support for parents / other relatives ¢ Show complete obedience towards elders ¢ Deep respect towards family’s past (ancestors) WHO CAME UP WITH THE IDEA OF FILIAL PIETY? ¢ Filial piety was the idea of a Chinese philosopher named Confucius (551-479 BC) ¢ Believed that respect for elders was key to running a good society / government ¢ How might this ideal make sense? CONFUCIUS THE TEACHER “THE GOLDEN RULE” CONFUCIUS TEMPLES CONFUCIUS’ BIRTHDAY (TEACHER DAY) - 9/29 WHEN DID FILIAL PIETY ORIGINATE? ¢ Originated between 200 and 500 AD in ancient China ¢ Chinese emperor actually turned the practice into law ¢ Became the basis for Chinese political science & social code HOW DID FILIAL PIETY IMPACT THE CHINESE GOVERNMENT? ¢ Ancient China was ruled by an emperor Periods of rule were known as “dynasties” ¢ To justify their rule, emperors used the idea of filial piety to create a new philosophy “The Mandate of Heaven” NOT TO BE CONFUSED WITH THIS DYNASTY… WHAT IS THE “MANDATE OF HEAVEN”? ¢ The “mandate of heaven” is the Chinese -
Artificial Intelligence: from Ethics to Policy
Artificial intelligence: From ethics to policy STUDY Panel for the Future of Science and Technology EPRS | European Parliamentary Research Service Scientific Foresight Unit (STOA) PE 641.507 – June 2020 EN Artificial intelligence: From ethics to policy There is little doubt that artificial intelligence (AI) and machine learning (ML) will revolutionise public services. However, the power for positive change that AI provides simultaneously holds the potential for negative impacts on society. AI ethics work to uncover the variety of ethical issues resulting from the design, development, and deployment of AI. The question at the centre of all current work in AI ethics is: How can we move from AI ethics to specific policy and legislation for governing AI? Based on a framing of 'AI as a social experiment', this study arrives at policy options for public administrations and governmental organisations who are looking to deploy AI/ML solutions, as well as the private companies who are creating AI/ML solutions for use in the public arena. The reasons for targeting this application sector concern: the need for a high standard of transparency, respect for democratic values, and legitimacy. The policy options presented here chart a path towards accountability; procedures and decisions of an ethical nature are systematically logged prior to the deployment of an AI system. This logging is the first step in allowing ethics to play a crucial role in the implementation of AI for the public good. STOA | Panel for the Future of Science and Technology AUTHORS This study has been written by Dr Aimee van Wynsberghe of Delft University of Technology and co-director of the Foundation for Responsible Robotics at the request of the Panel for the Future of Science and Technology (STOA) and managed by the Scientific Foresight Unit, within the Directorate-General for Parliamentary Research Services (EPRS) of the Secretariat of the European Parliament. -
CHING, Julia 1976 to Acquire Wisdom: the Way of Wang Yang-Ming
The Idea of God in Nakae T5ju Julia Ching INTRODUCTION Nakae T5ju (1608-48) is acknowledged to be the founder of the Wang Yang-ming (Oy5m ei) school of philosophy in Japan—a school which produced such great men as Kuma- za w a Banzan (1619-91), an immediate disciple and chief minister to Ikeda Mitsumasa, feudal lord of Okayama, and Yoshida Shoin (1830-59), a fiery young reformer who paid with his life for his determination to learn from Western science in order to "modernize" Japan. In contrast to these men, Toju led a retiring life, distinguishing himself chiefly as a village teacher, and extending the doctrine and prac tice of filial piety beyond the family, to the belief in and worship of a supreme deity. In this study, I should like to focus on Toju's idea of God, and compare it to the Chris tian idea. The various influences on the formation and evolution of this idea, whether Confucian, Taoist, Shinto, Buddhist, or even possibly Christian, will also be discussed, in order that we might better understand this idea of God and perceive its uniqueness. LIFE AND THOUGHT Nakae Toju was born in the village of O g aw a, in the pro vince of O m i,on the west bank of Lake Biwa, in a quiet and beautiful place which would become known mainly because of his own later fame. From the age of six on, the child lived, not with his parents in O g aw a, but with his grandparents in Shikoku. His sensitivity was probably enhanced by the successive tragic losses, during Toju!s early youth, of his grandmother (1621), grandfather (1622), and father (1625),which effectively left his mother alone and his only close adult kin by the time Toju was age seventeen. -
Virtue Ethics in the Contemporary Social and Political Realm Sean Cordell Submitted for the Degree of Phd, February 2010. Depart
Virtue Ethics in the Contemporary Social and Political Realm Sean Cordell Submitted for the degree of PhD, February 2010. Department of Philosophy, University of Sheffield. 1 Abstract This thesis concerns the problem of applying the ideas developed in contemporary virtue ethics to political philosophy. The core of the problem, explained in the opening chapters, is that assessment of right action offered by virtue ethics - in terms of what 'the virtuous person' characteristically does or would do - is focused on individual persons, rather than political principles of government. Accordingly, interpretations of traditional Aristotelianism have struggled to accommodate the putative value of modern value pluralism and manifold conceptions of the 'good life', whilst liberal theories that employ virtue concepts fail to offer a political philosophy that is distinctly virtue ethical. Rather than trying to fit individualistic virtue ethics to political theory in these ways, subsequent chapters start from the viewpoint of individuals and look outward to their social and political environment, arguing that an adequately socio-political virtue ethics requires, and suits, an ethics of social roles. Various virtue ethical approaches to roles, however, fail in different ways to determine what it means to act virtuously in such a role. In response, it is argued that virtue ethics needs a normative account of what specific role-determining institutions should be like. The possibilities for the Aristotelian ergon - function or 'characteristic activity' - serving as a normative criterion for a good institution of its kind are discussed and modified, leading to a positive account of institutional ergon that links the primary function of an institution with the specific and distinct human good or goods that it serves.