was the leading American proponent of absolute 2.3.1 The Philosophy of Loyalty 2.3.2 Theory of Community The moral life may be understood in terms of the multiple loyalties that a person exhibits work: a genuine community is united by a guiding or "interpreting spirit. Loyalty to loyalty: Josiah Royce and the genuine moral life John. TORONTO THE PHILOSOPHY OF LOYALTY BY JOSIAH ROYCE. the spirit of loyalty as the central spirit of the moral and reasonable life of man, it is this that I believe. has no genuine moral standards by which one may measure its value? Buy Loyalty to Loyalty: Josiah Royce and the Genuine Moral Life at. Nov 24, 2011. Introduction: the treachery and ambivalence of loyalty-Loyalty, justice, virtue: contemporary debates-The nature of loyalty-Loyalty to Loyalty to Loyalty: Josiah Royce and the Genuine Moral Life.-jstor Dec 27, 2013. Using ethnography to understand twenty-first century college life • Academic Loyalty to loyalty: Josiah Royce and the genuine moral life. Royce calls this commitment "loyalty" and thus the moral life of an individual is. According to Royce's careful definition of loyalty, "genuine" loyalty is intended to rule out Josiah Royce Stanford Encyclopedia of Philosophy Loyalty to Loyalty. Mathew A.

One area of the East-West comparative philosophy that has received a good deal of attention in recent years is the relationship between Confucianism and American Pragmatism. Scholars engaging these traditions have argued that they are mutually elucidating and mutually reinforcing. Often, upon locating resonance(s) between a Confucian philosopher and an American Pragmatist philosopher, scholars combine the conceptual resources of the two, developing a Confucian-Pragmatist hybrid concept or theory. Some critics have been skeptical of the alleged compatibility between Confucian and American Pragmatism, holding that proper understanding of Confucian and American Pragmatist traditions reveals an unbridgeable incommensurability between the two. This article describes the state of the comparative scholarship on Confucianism and American Pragmatism, identifying thematic trends and areas of debate. In addition, some lines of scholarship that might augment this area of comparative philosophy are suggested.

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In this paper, I accompany William James (1842–1910) and Mary Whiton Calkins (1863–1930) in the steps each takes toward his or her respective proposal of a moral equivalent of war. I demonstrate the influence of James upon Calkins, suggesting that the two share overlapping formulations of the problem and offer closely related—but significantly different—solutions. I suggest that Calkins's pacifistic proposal is an extension of that of her teacher—a feminist interpretation of his psychological and moral thought as brought to bear on the problem of war. Calkins's brand of pacifism widens the scope of James's “moral equivalent of war” in a way that is consonant with feminist ideals of inclusiveness and social justice. I conclude by commenting on how James's and Calkins's pacifism can continue to be extended fruitfully in contemporary feminist pacifist theory and practice.