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The righteousness of virtue: Confucian revisions to Sander’s righteousness
Author: Huang Yong
Source: “Southern Academics” Issue 4, 2017
Time: Confucius was in the 2568th year of Dingyou on November 3rd of the 3rd day of Wushen
Jesus, January 16, 2018
The author’s note from the author of “Southern Academics”: Huang Yongqian taught Sander’s right view of the utilitarianism and unrestrained theory, and proposed an Aristotleianism. This kind of righteousness, on the one hand, emphasizes that righteousness is a virtue, and on the other hand, adheres to a distribution principle based on virtue and directed by goal theory. Specifically, righteousness means to distribute things according to (related) virtues, to recognize, respect, congratulate and reward those who are virtuous, and to punish those who lack virtue and even have evil. To determine which virtues are related to the assigned things, it depends on the purpose of the assigned things serving. For example, the teaching needs of major schools are assigned to pursue the goals of these teaching positions. Assuming the purpose of these teachings is to teach knowledge, then the teachings should be assigned to those who have virtues that help to realize this goal, that is, those who possess relevant knowledge and can impart this knowledge to students. In China, although Confucian criticizes justice as virtue, while dividing the right as personal virtue and virtue as social reorganization, it also emphasizes the connection between these two: the latter is the former as the basis. Compared with Sander’s righteousness based on virtue, Confucianism emphasizes the righteousness about virtue, that is, the righteousness about the division of virtues. When it was discovered that some people in a society have virtues and others lacked virtues, Confucianism did not, as Sandr advocated, awarded the former and the latter by distributing items to the virtuous and the unethical. On the contrary, Confucianism compares those with virtuous people to those with good health, while those with poor morals compares those with defects in their bodies. Just as people do not reward people who have good health and punish people who have bad health, but will try their best to help people who have bad health to eliminate their shortcomings and become healthy; people should not reward people who have good health to support people who have bad health to support people who have bad health to support people who have bad health. Because Confucianism sees that some people are virtuous and others are not virtuous as an unjust phenomenon, the right thing about virtue means that everyone is virtuous. Although Sander’s Aristotleianism also believes that the country has its own meaningThe main difference between their people and Confucianism is that the former believes that the task of moral education is important through legislation, while the latter emphasizes moral education and rituals.
Huang Yong, who received a Ph.D. in Philosophy in 1988, taught in Kuzdun in 1996, obtained a Ph.D. in the Theology at Harvard in 1998, served as the chairman of the American Chinese Philosopher Association from 1999 to 2001, served as the cooperative director of the Song and Ming Confucian Discussion Class of Colombia in 2006, served as the cooperative director of the Confucian Discussion Class of the American Religious Society in 2010, served as the cooperative director of the Confucian Traditional Group of the American Religious Society, founded and organized Dao:A Journal of Comparative Philosophy (“Tao: Comparative Philosophy”, published by Springer, German Book Society); is currently a teaching in the Department of Chinese Philosophy in Hong Kong. He is an important part of political philosophy, ethics, religious philosophy, Chinese philosophy and Chinese and Western comparative philosophy. His representative English works include “Religion Goodness and Political Justice: Conquering beyond unrestrained Philosophy” and “The Movement of Morality”, “Confucius”, and Chinese works include “The Ethics of the Age of Globalization”, “Religion of the Age of Globalization”, “Politics of the Age of Globalization”, etc.
Instructions
In “Just Me: What Should I Do”? In the book Justice: What’s the Right Thing To Do?, Harvard’s major teacher Michael J. Sandel examined three kinds of righteousness: (1) Utilitarianism believes that righteousness is the greatest degree of welfare or happiness; (2) Unrestricted theory believes that righteousness means respecting unrestricted and respecting people; (3) Aristotle’s theory believes that righteousness is to recognize, respect and reward virtues. Sander is not a colleague in his opinion on these three differences. He believed that the first two righteous ideas that guided contemporary political philosophy were perfect, and he himself worked hard to put forward an Aristotle theory of theory. [Note 1] This theory has two important characteristics, namely “justice as a virtue” and “justice according to virtue”.
According to this kind of righteousness, on the one hand, the influence of righteousness is not just about coordinating the activities of a group and distributing the results generated, otherwise a rule pursued by the gang can also be regarded as righteous. Therefore, Sander wrote in his late periodIn the work, “If the growth of righteousness does not mean a definite moral progress, then people will see that in some cases, righteousness is not virtue but evil” [Note 2]. In order to ensure that justice is virtue rather than evil, people must adopt the goal of Aristotle, take justice as an excellent virtue, so that humans can develop their unique effectiveness and achieve their unique perfection. It is precisely in this sense that Sander believes that “a dispute about justice and rights must rely on a certain specific concept about the full life, regardless of whether we can accept it” [Note 3]; and it is precisely because of this that he does not become an unrestrained understanding (represented by Rors): people’s concept of righteousness should be neutral for the perfect concept of religion and metaphysics.
Sander, on the other hand, stressed that there are two related focus points in Aristotle’s political philosophy: “First, righteousness is goal-discussing. For the definition of rights, please understand the goal of the discussed social reality (telos, , meaning, purpose, or nature). Secondly, righteousness is honorable. In order to think or discuss the purpose of an action, at most there is a departmental task to think or discuss what virtue it should respect or reward. ” [Note 4] Before explaining Sander’s meaning, there is a need to explain that the purpose he discusses here is different from the goal that is touched by the righteousness of virtue. The latter goal theory focuses on the goals of human life, and based on it, a kind of character can be defined as good or evil. However, the former goal theory focuses on the goals of a particular socially realistic one. For example, a large teaching requirement is assigned to pursue the goals of major. This is what Sandr believes is the first focus of Aristotle’s political philosophy. The second sight left the seat with his hand and immediately rushed over. “The recording is still in progress; the competition is closely related, because it is the goal of society to tell people what virtues a person should have in order to obtain what he wants. [Note 5] In a major, a person must excel in related knowledge and teaching skills to gain teaching. In this meaning, the meaning is It is to distribute things according to (related) virtues, to recognize, respect, congratulate, reward those who are virtuous, and to punish those who lack virtue and even have evil. [Note 6] Sandr has given many examples to illustrate his own views, which can be outlined here. In the positive case, Sandr said the “Purple Heart Ruler” (the Purple heart) Distribution: “In addition to bringing honor, this award can also allow the winner to enjoy Dodes-free rights in veteran hospitals… The real problem lies in the meaning of the award and its value. So, what are the related virtues? Unlike other military medals, Zixin’s medals value virtuously rather than bravery. ”【Note 7】In counterexample, Sandr mentioned that the american authorities were responsible for some of the 200th anniversary of the 200th anniversary of the 200th anniversary of the 200th anniversary of the 20th anniversary of the 20th anniversary of the 20th anniversary of the 20th anniversary of the 20th anniversary of the 20th anniversary of the 20th anniversary of the 20th anniversary of the 20th anniversary of the 20th anniversary of the 20th anniversary of the 20th anniversary of the 20th anniversary of the 20th anniversary of the 20th anniversary of the 20th anniversary of the 20th anniversary of the 20th anniversary of the 20th anniversary of the 20th anniversary of the 20th anniversary of the 20th anniversary of the 20th anniversary of the 20th anniversary of the 20th anniversary of the 20th anniversary of the 20th anniversary of the 20th8. Companies that failed to operate during the financial crisis in 2009 were rescued. The public felt sorry for the relief plan, especially because some funds were used to issue bonuses to executives of those companies. As Sand
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