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Traditional Values and Virtues in Contemporary Social Life: Chinese Philosophical Studies XXXV

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Traditional Values and Virtues in Contemporary Social Life: Chinese Philosophical Studies XXXV Cultural Heritage and Contemporary Change Series III, Asian Philosophical Studies, Volume 35 Traditional Values and Virtues in Contemporary Social Life Chinese Philosophical Studies XXXV Edited by Gong Qun The Council for Research in Values and Philosophy Copyright © 2018 by The Council for Research in Values and Philosophy Gibbons Hall B-20 620 Michigan Avenue, NE Washington, D.C. 20064 All rights reserved Printed in the United States of America Library of Congress Cataloging-in-Publication Names: Gong, Qun, 1952- editor. Title: Traditional values and virtues in contemporary social life / edited by Gong Qun. Description: First edition. | Washington, DC : The Council for Research in Values and Philosophy, 2018. | Series: Cultural heritage and contemporary change series IIIA. Asian philosophical studies ; Volume 35 | Series: Chinese philosophical studies ; XXXV | Includes bibliographical references and index. Identifiers: LCCN 2018008108 | ISBN 9781565183322 (pbk. : alk. paper) Subjects: LCSH: Philosophy, Chinese--21st century. | Ethics. | Values. | Philosophy--History--21st century. Classification: LCC B5231 .T675 2018 | DDC 181/.11--dc23 LC record available at https://lccn.loc.gov/2018008108 Table of Contents Introduction 1 Gong Qun Part I. Intercultural Philosophy 1. Intercultural Philosophy, Mutual Waitui, 21 Chinese Philosophy and Globalization Vincent Shen 2. The Need for Traditional Metaphysics in the Post-Modern 43 Struggle for World Peace Oliva Blanchette 3. Virtue, Norm, and Moral Practice: Comparative Perspective 61 Yang Guorong Part II. Values and Morality in the Contemporary World 4. Is there a Place for Traditional Values and Virtues 79 in Social Life Today? Gerard Walmsley 5. Values and Virtues: Three Life Forms Today 101 Maija Kūle 6. Values and Virtues in a Non-Tradition-based Culture 115 John Patrick Giddy 7. Justice and Civic Friendship: A Traditionalist Critique of 129 Modern Citizenry Rajesh C. Shukla 8. Do We Need E-Values and E-Virtues? 149 Richard Feist Part III. Virtues and Ethics in Chinese Philosophy 9. The Virtue Theory of Mencius 171 Chen Lai 10. Confucian Ethics and Modernity 199 Xiao Qunzhong iv Table of Contents 11. Contemporary Significance of Confucian Values 217 Gong Qun 12. Human Rights in Classical Chinese Philosophy: 233 Confucian and Mohist Thought Haiming Wen & William Keli’i Akina Part IV. Traditional Perspectives on Cultures and Human Actions 13. The World as Metaphor: Aspects of the Dialectic of 273 Microcosm and Macrocosm in the Western Tradition João J. Vila-Chã 14. Aristotle’s Nous as Telos-Related Reasoning: 289 Two Main Contrasts with the Enlightenment Notion of Mind Liao Shenbai 15. Creating Character: Aristotle on Habituation, 303 the Cognitive Power of Emotion, and the Role of Prudence Liu Wei 16. Virtue Ethics in an Islamic Context with Special 325 Reference to Justice Yasien Mohamed 17. In Search of a Tradition: Components for 331 a Brazilian Culture André Bueno Index 343 Introduction GONG QUN Since the 1980s, some academic circles have sought to revive virtue ethics. To look for the resources of virtue ethics, most re- searchers have turned to ancient Greece, to Aristotle, the Stoics, and others. However, in this revival movement, many scholars have questioned whether virtue ethics is able to be adapted to modern social life. With the advent of modern society, the area of ethics has given rise to new theories, perhaps most notably: utilitarianism, with its core concept of utility; and deontology, with obligation at its core. These approaches have begun to replace ancient virtue ethics. This trend seemingly showed that virtue ethics does not adapt well to modern society and that Utiliarianism and Deontology provide a much better framework for our modern, technological, quantitative, pluralistic and globalized world. However, one can ask, is that so? And, if so, why? If people wanted to apply virtue ethics in modern society they would be faced with a moral dilemma because social structures have shifted from the traditional to the modern. Questions have also come from virtue ethicists themselves, such as MacIntyre, who believe that the concept of utility is at the center of modern moral life, and virtue has been pushed to the edges. This argument claims that with the advent of modern society, virtue represented by traditional Aristo- telianism is inevitably lost; virtue lies at the edge of social life, and we live in an historic era “after virtue.” Nonetheless, the question may be raised: is there a role for virtue ethics today? Might this traditional approach be of help in coping with the complexities of modern life? What kind of relationship is fit for both modern society and virtue ethics? Does modern society need a virtue ethics? If modern society does not need virtue ethics, but only utilitarianism or deontological ethics, then, does a revival of virtue ethics, have only theoretical support and value, simply because of the social practices of modern human beings? To answer these questions, we called together scholars from different countries and regions, of the globe for an international con- ference, "Ethics of Virtue and Modern Society." The papers collected 2 Introduction here take up the challenge contained in these questions and attempt to respond from their different perspectives, both theoretical and practical. Part I. Intercultural Philosophy “Intercultural Philosophy, Mutual Waitui, Chinese Philosophy and Globalization” by Vincent Shen mainly discusses the issues with globalization. Globalization and modernization are internally related. Globalization is an important symbol of modern society. Modern society is a global society but, at the same time, globalization is an historical process that does not arrive at the end. For different regions, different nationalities and different cultures, how to spread and con- tinue the modernization process of globalization, in Shen’s opinion, is a very deep philosophical problem, namely the problem of waitui (strangification) and generosity. He points out that globalization is a matter of cultural integration and how we face multiple others. How- ever, how a culture fuses into another heterogeneous culture, depends on whether its waitui (strangification) is able to succeed or not. Only if its waitui (strangification) is able to be successful, can it go into the depths of another culture, and survive and develop in another culture. Whether a culture is capable of waitui (strangification), there are linguistic issues, and the "generosity" factor in its culture plays a role. In other words, because it has the ethical virtue of generosity, it can open to another culture which is a key factor in order for another cul- ture to accept a culture coming from outside. In this paper, Shen first analyses Christianity and Chinese phi- losophy, especially Confucianism. He thinks Christianity manifests the great spirit of generosity. The Christian doctrine that God has created the universe could be seen as God’s generosity, God’s origin- nally generous act of producing creatures out of his infinitely power- ful and immensely abundant creativity. The incarnation of Christ is an act of generosity, that God becomes human and takes the form of hu- man body, and sacrifices his own life for the benefit of human beings and the whole world. Second, Shen tells us there are many factors of waitui (strangifi- cation) and generosity in Chinese philosophy. Confucianism would Introduction 3 propose ren 仁 as the original communicative competence, the ontolo- gical condition of possibility which renders feasible and legitimate the act of waitui (strangification) as well as communication and self-reflec- tion. From this original communicative competence, Confucianism proposes the concept of shu 恕, which could be seen as an act of em- pathy and waitui (strangification). In positing the existence of a ‘sen- sitive responsiveness’ as condition of possibility of waitui (strangifi- cation), Confucianism has elevated waitui (strangification) to the ontological level. Shen emphasizes that, in Confucianism, the concept of shu 恕 represents this ability to go to multiple others and to com- municate with others through language understandable to him/her/ them. Therefore, he believes that Confucianism will be able to contri- bute to this process of globalization by its way of life as a process of ethical extension, especially by Confucian virtues and values such as ren (仁 humanness), shu (恕 altruism), yi (義 rightness), zhi (智 wis- dom), cheng (誠 sincerity), xin (信 faithfulness)...etc. In the networks developed by globalization, if human beings want to live up to human dignity, they should always deal with each other with sincerity and especially with the virtue of shu. “The Need for Traditional Metaphysics in the Post-Modern Struggle for World Peace” by Oliva Blanchette holds that metaphy- sics, which is necessary both in the sense of the transcendent and from historical significance, is to point to the ultimate goal of human his- tory: World Peace. In terms of ultimate purpose, world peace is the ul- timate good and common good of humanity. In his view, the ultimate purpose of the metaphysical sense is so important, because peace has been taken as the object by human beings in relationship with others, just like satisfaction and needs of physical desire. Blanchette points out that struggles are necessary to achieve this ultimate goal. He agrees with Hegel’s philosophy that human beings or individuals, in order to win other’s respect and acknowledgement, must struggle with other human individuals. This struggle will carry on to the end because everyone wants to win not only the object whom one fights against, but also an identity itself from the others. The final outcome of this identity and acknowledgement is to form a public conscious- ness or a public spirit so as to form a spiritual community. Like Hegel’s idea, just as the struggle between different individuals is in- 4 Introduction dispensable, war between the countries need not be avoided. These wars contribute to the progress of history, so as to form a common spirit of humanity and to the common good of humanity.
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