Chastity As a Virtue
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The "Urgrundrecht'?: Human Dignity, Moral
IS THE RIGHT TO LIFE OR IS ANOTHER RIGHT THE MOST FUNDAMENTAL HUMAN RIGHT – THE “URGRUNDRECHT”?: HUMAN DIGNITY, MORAL OBLIGATIONS, NATURAL RIGHTS, AND POSITIVE LAW Josef Seifert Abstract: Moral obligations and basic human rights must be distinguished from each other and from positive rights and laws. Ethics and basic human rights rest on human dignity. The right to life is shown to be a natural and “absolute right,” but it is also in a certain sense the absolutely foundational concrete human right (Urgrundrecht) grounded in ontological dignity: all other human rights presuppose necessarily human life while human life has no more fundamental foundation in other goods but constitutes their ground. Other ideas about the most foundational right (such as the habeas corpus) are less foundational for the reason that they are more insignificant, can be suspended, are not immune to emergency states, such that their violation is not under all circumstances a grave violation. Moreover, they presuppose the right to life. These rights also refer only to a small sector of humanity, not applying to babies or comatose patients. The right to life is held by all human beings without exception, it is unrenounceable. For these and many other reasons the right to life is in an important sense the most fundamental right, in accordance with the first point of view for determining which is the most basic human right: Which right refers to the most basic good that is the condition of all others? However, there are two other points of view to determine the most basic right: The second point of view is expressed in the question: “Which human right is the most universal and comprehensive one and includes all others?” This is not true of the right to life which does not say anything about any other right. -
Seeking God in Confucianism: Luo Rufang’S Thought on Shangdi
Shumo Wang/ Seeking God in Confucianism: Luo Rufang’s Thought on Shangdi Seeking God in Confucianism: Luo Rufang’s Thought on Shangdi by Shumo Wang Advisors: Professor Francis X. Clooney, Xingyi Wang A Senior Paper Submitted in Partial Fulfillment of the Requirements for the Degree of Master of Divinity Harvard Divinity School Cambridge, Massachusetts May 2020 1 Shumo Wang/ Seeking God in Confucianism: Luo Rufang’s Thought on Shangdi Introduction Is there a God in the Confucian tradition? Julia Ching attempted to answer this in her article, “The Problem of God in Confucianism” (1977): Yes, there was, but not always. Ching argued that if we try to find a personal God in the ancient Confucian classics, such as the Book of Document and the Book of Songs, that is“both awe- inspiring and loving as in Christianity”, we may find much evidence to show that “Shangdi” (上帝, Supreme Emperor or Emperor on High) is such a personal deity that is both a “Creator” and “Lord of history” (Ching 1977, 5–6). Shangdi had been the name of the highest deity since Shang dynasty (1600–1046 BCE) and continuously worshiped through Chinese history. However, for neo-Confucians, such a personal deity, Shangdi, would be substituted for an abstract principle (理, li). For Zhu Xi (1130–1200), this would be the Supreme Ultimate (太極, taiji), and for Wang Yangming (1472–1529), the heart or good conscience (良知, liangzhi). Although Ching tried to make analogies between neo- Confucians and Christian theologians to demonstrate that the Absolute concepts in Zhu Xi and Wang Yangming are comparable with the God in the writings of Nicholas of Cusa and Eckhart, respectively, in Ching’s opinion, generally speaking, in the neo- Confucian tradition, Shangdi almost lost its position as a personal deity (Ching 1977, 19–24). -
RD 071 937 SO 005 072 AUTHOR Payne, Judy Reeder TITLE Introduction to Eastern Philosophy, :Jocial Studies: 6414.23
DOCIDIENT RESUME RD 071 937 SO 005 072 AUTHOR Payne, Judy Reeder TITLE Introduction to Eastern Philosophy, :Jocial Studies: 6414.23. INSTITUTION Dade County Public Schools, Miami, Fla. PUB DATE 71 NOTE 39p.; An Authorized course of instruction for the Quinmester Program EDRS PRICE MF -S0.65 HC -93.29 DESCRIPTORS Activity Units; Asian Studies; Behay.aral Objectives; Chinese Culture; Curriculum Guides; Grade 10; Grade 11; Grade 12; *Non Western Civilization; *Philosophy; *Religion; Resource Units; Secondary Grades; *Social Studies Units; Values IDENTIFIERS Flcrida; *Quinmester Program ABSTRACT Major Eastern philosophies and/or religions col sisting of Hinduism, Buddhism, Confucianism, Taoism, and Shintoism are investigated by 10th through 12th grade students in this general social studies quinmester course. Since Eastern philosophical ideas are already influencing students, this course aims to guide students in a universal search for values and beliefs about the meaning of life. Through suggested activity learning, the five major religions are compared and contrasted for their differences, similarities, and .are examined for their influences upon Non Western and Western civilizations. Lastly, students trace contemporary ideas to Eastern philosophies. The course is arranged, as are other quinmester courses, with sections on broad goals, course content, activities, and materials. (SJM) AUTHORIZED COURSE OF INSTRUCTION FOR THE Uo Vlige1/45) 0 O Spcial Studies : INTRODUCTION TO EASTERNPHILOSOPHY 64111.23 6448.69 DIVISION OF INSTRUCTION1971 ED 071937 SOCIAL STUDIES INTRODUCTION TO EASTERN PHILOSOPHY zwoom5,13,0-mmmMZ17,MmMgg25.±:1"21'zmy., -omc 6448.696414.23 mmzocon>owao5zar4o--4m-5).35o5mt7zom74oviSollAmstwoz.3:14mm_pm..'mo mzsimmZ .momoo5,7,09c JUDY REEDERby PAYNE CmzQrfi7!!400z0m'10'.00m:;CS-,.740Olapm zMrsg;,T,m, for the 517,ZE5c00,m2.00'T23-DOM OM 2..I DadeDivision CountyMiami, 1971of PublicFloridaInstruction Schools DADE COUNTY SCHOOL BOARD Mr. -
The Heritage of Non-Theistic Belief in China
The Heritage of Non-theistic Belief in China Joseph A. Adler Kenyon College Presented to the international conference, "Toward a Reasonable World: The Heritage of Western Humanism, Skepticism, and Freethought" (San Diego, September 2011) Naturalism and humanism have long histories in China, side-by-side with a long history of theistic belief. In this paper I will first sketch the early naturalistic and humanistic traditions in Chinese thought. I will then focus on the synthesis of these perspectives in Neo-Confucian religious thought. I will argue that these forms of non-theistic belief should be considered aspects of Chinese religion, not a separate realm of philosophy. Confucianism, in other words, is a fully religious humanism, not a "secular humanism." The religion of China has traditionally been characterized as having three major strands, the "three religions" (literally "three teachings" or san jiao) of Confucianism, Daoism, and Buddhism. Buddhism, of course, originated in India in the 5th century BCE and first began to take root in China in the 1st century CE, so in terms of early Chinese thought it is something of a latecomer. Confucianism and Daoism began to take shape between the 5th and 3rd centuries BCE. But these traditions developed in the context of Chinese "popular religion" (also called folk religion or local religion), which may be considered a fourth strand of Chinese religion. And until the early 20th century there was yet a fifth: state religion, or the "state cult," which had close relations very early with both Daoism and Confucianism, but after the 2nd century BCE became associated primarily (but loosely) with Confucianism. -
Elements of Chinese Religion
ELEMENTS OF CHINESE RELIGION Professor Russell Kirkland Department of Religion University of Georgia 1) CONFUCIANISM: A humanistic value-system based on the teachings of Confucius (Kongzi: 551- 479 BCE). It stresses the moral responsibilities of the individual as a member of society. Confucian ideals are to be attained in one's everyday life, through individual moral cultivation and the fulfillment of one's proper roles in society. Though the early thinkers Mencius (Mengzi) and Hsün-tzu (Xunzi) debated human nature, Confucians generally share a common assumption that human nature and/or society are ultimately perfectible. Though called "humanistic," Confucian ideals were originally grounded in a belief that humanity is perfectible because our higher qualities somehow come from "Heaven" (T'ien/Tian). Also, the Confucian tradition includes a liturgical tradition in which Confucius is venerated as a spiritual being. But most Confucian leaders since the 10th century have been humanistic intellectuals leery of any concept of a personalized higher reality. Influenced by Taoism and Buddhism, those "Neo-Confucians" developed sophisticated metaphysical theories as well as meditative practices. Westerners often overlook the Neo-Confucian pursuit of individual "sagehood." 2) TAOISM: Includes both a classical school of thought (fl. 4th-2nd centuries BCE) and an organized religion (fl. 2nd-12th centuries CE). Classical Taoism — represented by texts like the Nei-yeh (Neiye), Lao-tzu (Laozi), Chuang-tzu (Zhuangzi), and Huai-nan-tzu (Huainanzi) — stressed a return to natural harmony with life's basic realities; such harmony, they thought, typified humanity's original state. Later Taoism is rich and complex. It began as a sacerdotal, liturgical tradition centered upon the socio-political ideal of a world that functions in holistic harmony. -
The Three Teachings of Ancient China
Social Studies – 6 Name: ______________________ The Three Teachings of Ancient China Taoism Laozi (Lao-tzu) wandered out to the western border of his state, riding his water buffalo. When he was eighty years old he set out for the western border of China, toward what is now Tibet, saddened and disillusioned that men were unwilling to follow the path to natural goodness. He searched for a place to live a simple life, close to nature and without trouble. With him, he carried his ideas. Before he could cross the boarder, officials made him write down his ideas: “Live a simple life, be free, be yourself, and be close to nature. Do these things and you will be happy.” Theses words have been kept in a little book called Tao Te Ching, the “Writing of God’s Way for a Good Life.” Like Confucius, Laozi had been troubled by the violence if his times. He thought it was a mistake to try to change people. He believed that people were naturally good. Man didn’t have to be “controlled.” Too much control was spoiling man. He saw that men were trying to live by “man-made” laws, customs, and traditions. They couldn’t do this and were unhappy. If men follow the ways of Tao, they will lead a good life. He really told each man to “do your own thing” – be yourself. Laozi wanted people to be closer to nature. He wanted to get away from the rules made by the government or society. To him, the government was selfish and power-hungry. -
Outstanding Universal Value Standards for Natural World Heritage
Outstanding Universal Value Standards for Natural World Heritage A Compendium on Standards for inscriptions of Natural Properties on the World Heritage List IUCN Protected Areas Programme - World Heritage Studies About IUCN IUCN, International Union for Conservation of Nature, helps the world fi nd pragmatic solutions to our most pressing environment and development challenges. IUCN works on biodiversity, climate change, energy, human livelihoods and greening the world economy by supporting scientifi c research, managing fi eld projects all over the world, and bringing governments, NGOs, the UN and companies together to develop policy, laws and best practice. IUCN is the world’s oldest and largest global environmental organization, with more than 1,000 government and NGO members and almost 11,000 volunteer experts in some 160 countries. IUCN’s work is supported by over 1,000 staff in 60 offi ces and hundreds of partners in public, NGO and private sectors around the world. www.iucn.org This study is produced as part of IUCN’s role as advisory body to the UNESCO World Heritage Convention on natural heritage. IUCN Programme on Protected Areas Rue Mauverney 28 CH-1196 Gland Switzerland www.iucn.org/wcpa The designation of geographical entities in this book, and the presentation of the material, do not imply the expression of any opinion whatsoever on the part of IUCN concerning the legal status of any country, territory, or area, or of its authorities, or concerning the delimitation of its frontiers or boundaries. The views expressed in this publication do not necessarily refl ect those of IUCN. Published by: IUCN, Gland, Switzerland Copyright: © 2008 International Union for Conservation of Nature and Natural Resources Reproduction of this publication for educational or other non-commercial purposes is authorized without prior written permission from the copyright holder provided the source is fully acknowledged. -
Confucianism As a Form of Religious Naturalism
CONFUCIANISM AS A FORM OF RELIGIOUS NATURALISM Mary Evelyn Tucker Confucianism religious naturalism encompasses a dynamic cosmological ori- entation that is interwoven with spiritual expressions in the form of communi- tarian ethics of the society, self-cultivation of the person, and ritual expres- sions integrating self, society, and cosmos. This tapestry of spiritual integra- tion, which has had a long and rich history in China and in other countries of East Asia deserves further study. The author thinks such studies will also point the way toward future forms of Confucian religious naturalism in new and creative expressions. Keywords: Confucianism, religious naturalism, self-perfection, communita- rism, cosmology. Introduction The art of Confucian religious naturalism might be described as discovering one's cosmological being amidst daily affairs. For the Confucian the ordinary is the locus of the extraordinary; the secular is the sacred; the transcendent is in the immanent. What distinguishes Confucianism is an all-encompassing cosmological context that grounds its world-affirming orientation for humanity. This is not a tradition seeking liberation outside the world, but one that affirms the spirituality of becoming more fully human within the world. The way of immanence is the Confucian way.1 The means of self-transformation is through cultivation of oneself in relation to others and to the natural world. This cultivation is seen in connection with a tradition of scholarly reflection embedded in a commitment to the value of culture and its myriad expressions. It aims to promote flourishing social relations, effective educational sys- tems, sustainable agricultural patterns, and humane political governance within the con- text of the dynamic, life-giving processes of the universe. -
Confucius Tradition in the Mencius NECCT 3 (2014)
A Taeko Brooks Confucius Tradition in the Mencius NECCT 3 (2014) Introduction Doubts have sometimes been raised as to whether the Lu!nYw" and the Mencius are Warring States texts or Ha#n compilations. In this paper, I will examine this question by considering Confucius sayings which are quoted or evoked as authorities in the Mencius. I distinguish the received tradition, in which the Lu!nYw" is treated by the Mencians as a source of Confucius sayings, and the free tradition, where the Mencius, like the Dzwo" Jwa#n, invented Confucius sayings to give authority for situations not envisioned in the Lu!nYw". In this paper, I use an updated version of the Mencius theory published in our 1999 study Nature and Historical Context of the Mencius. We still see the Lu!nYw" and the Mencius as accretional texts, and see the posthumous Mencians as dividing into Northern and Southern schools. Among the changes are (1) the reclassification of MC 1B16 as a disciple addition, (2) a closer dating of all the Mencius passages, and (3) the recognition that, besides the use of the Lu!nYw" by the Mencius, the Lu!nYw" included in its own later chapters some sayings of Confucius originating in the Mencius school. The history of the Mencian movement is before you in the handout. First there was Mencius, whose interviews with rulers (plus a private conversation in 2A2a) were the official record of the school. At his death in 0303, his disciples did two things. First, they added 1B16 as an epitaph, saying that Mencius’s failure to attract a ruler was not his fault, but lay with Heaven. -
Five World Religions
World Religions Chinese - Taoism / Confucianism Hinduism Buddhism Atheism Islam Judaism Christianity By Steve Prodanich Adult Ministries First Presbyterian Church of La Grange 150 S. Ashland Ave, La Grange, IL 60525 Religions by the numbers • Christianity: 2.1 billion • Islam: 1.5 billion • Secular/Nonreligious/Agnostic/Atheist: 1.1 billion • Hinduism: 900 million • Chinese traditional (Confucian/Taoism) religion: 394 million • Buddhism: 376 million • primal-indigenous (ie: Yoruba): 400 million • Sikhism: 23 million • Judaism: 15 million? Framework of the Holy Trinity Father 100% Son 100% Holy Spirit 100% External to our personal being Highest human authority of the Internal to our personal being Universal Creator divine Logos – (greek) “the word of God” or the wisdom of God, The internal call to care that Fair Judge: the universe and The Human Godhead comes from within to shape one’s everything in it is governed with conscience fairness The teacher that ultimately defines the path of the Father and Internal journey – looking within Active Agent in control of the /or to the Holy Spirit for a religion Comforter universe or is the living universe The ultimate teaching Authority Where religions try to find We cannot control or fully about the divine. common ground, as this is the understand, mysterious universal spirit everyone in the LEGEND: the life story of the world (universe) can feel and Ultimate Wisdom human who defined the religion. access. The legend acts to create the Unknowable standard for human conduct for Knowable (Gnosticism) his/her religious followers. Partially Knowable through teachings, and legend Taoism (Daoism) 394 million, 5th most Taoism: The Origin / Legend Taoism was founded by Loa Tzu ~2500 years ago - A records keeper (librarian) - Saw the society crumbling to unrest decided to leave, at the guard post (bridge) the guard recognized Loa Tzu, who was know for his wisdom. -
ATINER's Conference Paper Series PHI2012-0180 Kant and The
ATINER CONFERENCE PAPER SERIES No: PHI2012-0180 Athens Institute for Education and Research ATINER ATINER's Conference Paper Series PHI2012-0180 Kant and the Categorical Imperative William O’Meara Professor of Philosophy James Madison University USA 1 ATINER CONFERENCE PAPER SERIES No: PHI2012-0180 Athens Institute for Education and Research 8 Valaoritou Street, Kolonaki, 10671 Athens, Greece Tel: + 30 210 3634210 Fax: + 30 210 3634209 Email: [email protected] URL: www.atiner.gr URL Conference Papers Series: www.atiner.gr/papers.htm Printed in Athens, Greece by the Athens Institute for Education and Research. All rights reserved. Reproduction is allowed for non-commercial purposes if the source is fully acknowledged. ISSN 2241-2891 13/09/2012 2 ATINER CONFERENCE PAPER SERIES No: PHI2012-0180 An Introduction to ATINER's Conference Paper Series ATINER started to publish this conference papers series in 2012. It includes only the papers submitted for publication after they were presented at one of the conferences organized by our Institute every year. The papers published in the series have not been refereed and are published as they were submitted by the author. The series serves two purposes. First, we want to disseminate the information as fast as possible. Second, by doing so, the authors can receive comments useful to revise their papers before they are considered for publication in one of ATINER's books, following our standard procedures of a blind review. Dr. Gregory T. Papanikos President Athens Institute for Education and Research 3 ATINER CONFERENCE PAPER SERIES No: PHI2012-0180 This paper should be cited as follows: O’Meara, W. -
Why Deontologists Should Reject Agent-Relative Value and Embrace Agent-Relative Accountability
ZEMO (2020) 3:315–335 https://doi.org/10.1007/s42048-020-00084-2 SUBMITTED PAPER Why deontologists should reject agent-relative value and embrace agent-relative accountability Rudolf Schuessler Published online: 28 October 2020 © The Author(s) 2020 Abstract This paper claims that deontological and consequentialist ethics are best distinguished with reference to different assumptions concerning moral account- ability and accounting. Deontological ethics can thereby be defended against the accusation of inordinate concern with the moral purity of agents. Moreover, deon- tological ethics can and should reject being based on the concept of agent-relative value. Even under the assumption that deontological ethics can be consequential- ized, agent-relative value need not play a fundamental role. This is not the same as denying agent-relativity a key role in deontological ethics. Deontological moral accounting of universal value should be regarded as agent-relative, whereas conse- quentialist accounting assumes a shared moral account of all moral agents. Keywords Deontology · Consequentialization · Agent-relativity · Agent-relative value · Accountability In recent decades, it has become commonplace to characterize deontological ethi- cal theories as agent-relative (or agent-centered).1 But from whence does the agent- relativity of deontology2 or its moral reasons arise? The present paper claims that 1 See Ridge (2017). On the difficult business of delineating what makes ethics deontological, see Alexan- der and Moore (2016), Gaus (2001), McNaughton and Rawling (2007). For helpful comments and suggestions, I am grateful to Vuko Andric,´ Jonas Franzen, and the participants of the conference “Spheres of Morality” (Bremen, August 2018). Many thanks also to two anonymous referees who pressed me on important questions.