In Confucianism, the problem of evil has a twofold aspect. First, it is related to the order of good and bad. This order is a hierarchy of values that develops into the moral standard of a society. Second, it is related to the debate on human nature: is human nature good or evil. This paper will discuss the Confucian problem of good and bad, and the problem of good and evil. It will also explore two ways of overcoming evil in Chinese and Japanese Confucianism, namely, the approach of orthodox Confucianism and the approach of Legalism. Confucianism suggests overcoming evil by restoring the order of heart through education. Legalism suggests that human beings are powerless to overcome evil, and hence it is necessary to set up strict law and punishment. However, Legalism can be easily misused and may end up with dictatorship, totalitarian or even in the justification of war.
Journal of Moral Philosophy 5 (2008) 423– 453 JOURNAL OF MORAL PHILOSOPHY www.brill.nl/jmp © Koninklijke Brill NV, Leiden, 2008 DOI 10.1163/174552408X369745 Han Feizi’s Criticism of Confucianism and its Implications for Virtue Ethics * Eric L. Hutton Department of Philosophy, University of Utah
(Cambridge: Polity Press, 2012), 220 pp. isbn 9780745661308 (pbk). Hardback/Paperback: £55.00/17.99. Angle’s exciting new book offers more than an overview of contemporary debates on Confucianism. By engaging both past and present global debates in Anglo-American philosophy, Chinese
aspirations prompted by the Confucius-quoting current Chinese President, Xi Jin Ping, reversing modern China’s anti-Confucian period under Mao. Classical Confucianism, with its focus on familial relations, had little space for citizenship as we now understand it. Although the New Confucianism articulated by
Multireligious Views and Case Studies
Edited by Jerald D. Gort, Henry Jansen and Hendrik M. Vroom
This volume explores religious views of evil. Scholars from different religions and from various parts of the world describe how people probe the depths of evil—and by necessity that of good—from their own background in various worldviews. In their explorations, almost all address the need to go beyond morality, and beyond legalistic definitions of evil and of good. They point to the radical depths of evil in the world and in human society and reinforce our intuition that there is no easy solution. But if we can gain a better understanding of what people from other worldview traditions and cultures consider evil, we are that much closer to a more peaceful world.
. Anderson Of Th eories of Coercion, Two Axes, and the Importance of the Coercer.................................................................................. 394 Eric L. Hutton Han Feizi’s Criticism of Confucianism and its Implications for Virtue Ethics
. Angle, Contemporary Confucian Political Philosophy: Toward Progressive Confucianism 660 Leigh Jenco Jean-Philippe Deranty, Beyond Communciation. A Critical Study of Axel Honneth’s Social Philosophy . Critical and Social Theory. A Critical Horizons Book Series 664 Arto Laitinen
treating so many disciplines, traditions, and topics would lack accessibility and/or depth. Not so. Nearly every author writes in such a way that those with little previous exposure to Aristotle, Mill, Kant, Confucianism, Buddhism, Christianity, Islam, evolutionary psychology, developmental psychology, or
Craig A. Boyd
interlocutor on this topic. The other materials in this section address an important gap in the literature: non-Christian religious traditions and the virtues. Here we find entries on how the virtues function in Islam, Buddhism, African cultures, Hinduism, and Confucianism. On this account, Recep Alpyagil
liberalism by William Galston and Brian Barry, of classical liberalism or libertarianism by Chandran Kukathas and James Tully, of Confucianism by Joseph Chan and Lee Yearly, of Islam by Dale Eickelman and Muhammad Khalid Masud, of Judaism by Menachem Fisch and Adam Seligman, of Christianity by David Little