Confucian “Negative Ethics” for a Global World?-Why Not?!
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한스 게오르그 묄러
한국동양철학회동양철학동양철학 제34호
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A recent philosophical debate discussed the question if Confucian ethics could still have a function in contemporary world society. Some described Confucian ethics, particularly with respect to its focus on the importance of family relations, as an impediment for true modernization which, in the final end, would only serve as a justification of nepotism and corruption. According to this view, Confucianism allows for giving precedence to the interests of your family or of the group to which you feel you belong in all cases where those are in conflict with general ethical principles. Critics of this position pointed out that Confucius did not explicitly advocate nepotism, and much less corruption, and that he was not opposed to benevolent moral principles that are binding for everyone. The main argument was that Confucian moral values are indeed universally valid, and not only among family members or friends. Such virtues as humaneness (ren) or righteousness (yi), according to these interpreters, can serve as much as general moral principles as any Western set of basic moral values. In my view, it is possible to come up with a stronger defence of Confucian morality In my view, Confucian ethics did not aim at defining a specific set of universal moral norms, and is precisely therefore, even though this may seem paradoxical at first, much more practical, flexible, and “universalizable” than most Western moral philosophies. I will try to point out the advantages of a Confucian “negative ethics” over traditional and contemporary Western “fundamentalist ethics.” Confucian “negative ethics” says that human excellence cannot be measured by strict obedience to moral or legal norms. Living an excellent life, for Confucius, encompasses more than only ethical correctness. In this sense, Confucius argues for the limitations of ethics, or for a “negative ethics” that negates certain ethical principles in certain situations, and privileges a behavior that is based on, for instance, the feelings one has towards one’s family members or friends. I think that this is a very recommendable attitude, particular with respect and in opposition to contemporary demands for a global “fundamentalist” set of supposedly “universal” ethical rules.
#세계화 시대#소극적 윤리#Negative Ethics)#근본주의적 윤리#fundamentalist ethics)#유교 윤리학#Confucian ethics)#공자#孔子)#Global World#Negative Ethics#fundamentalist ethics#Confucian ethics#Confucius
참고문헌 (6)참고문헌 신청
/ 2007 / Is Confucian Ethics a ‘Consanguinism’? / Dao 6 (1) : 1 ~ 19 scholar logo
/ 2009 / The Moral Fool. A Case for Amorality / Columbia University Press : 78 ~ 85 scholar logo
Immanuel Kant / 1981 / Grounding for the Metaphyiscs of Morals / Hackett scholar logo
Roger T. Ames / 1998 / The Analects of Confucius in A Philosophical Translation / Ballantine : 167 ~ scholar logo
T.M. Knox / 1975 / Hegel’s Aesthetics: Lectures on Fine Art 1 : 464 ~ scholar logo
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