Confucius

Fingarette, Herbert

doi:10.4000/books.pum.16447

Cited by 11 publications

(5 citation statements)

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“…Lo's analysis, which elaborates on Herbert Fingarette's observation, 12 reveals, first, that the character 己, a noun which appears 25 times in the text (p. 257), appears to signify the inner psychic self. It is like shen 身 (body or person) which refers to ourselves, but it is ji which stands for personal identity.…”

Section: Asian Philosophy 219mentioning

confidence: 97%

DoesGuijiMean Egoism?: Yang Zhu’s Conception of Self

Villaver¹

2015

Asian Philosophy

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Section: Asian Philosophy 219mentioning

confidence: 97%

DoesGuijiMean Egoism?: Yang Zhu’s Conception of Self

Villaver¹

2015

Asian Philosophy

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“…[it is] open participation with others who are ultimately like oneself ["ultimately," that is, despite their differences]. 7 But have we here reached a limit of the convergence between phenomenology and Confucian thought, a zone of difference in which the edges do not meet? Is this where "onto-generative phenomenology" must begin to admit disparallels?…”

Section: Being With Othersmentioning

confidence: 99%

Phenomenology at the Edge of its Orbit

Casey

2015

Journal of Chinese Philosophy

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Although cultures far away and with other languages and customs are felt to be exotic by many in one s own culture, all cultures recognize the importance of a consistent bodily praxis as a basis for ethical behavior. I show that thinkers as diverse as Aristotle, Dewey, James, Peirce, Husserl, and Merleau‐Ponty all acknowledge this habitual‐bodily basis as well as its deeply social character. So does Confucius, even if he emphasizes ceremonial aspects more than Aristotle, the American pragmatists, and phenomenologists. Linking these thinkers is a common emphasis on the performative dimension of reliably repetitive bodily actions that engender effective social actions and interactions.

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“…But it powerfully militates against abstinence as well [18]. At very least, it prevents the addict from focusing on the role excessive consumption plays in her life, the function it serves for her, and therefore prevents her from addressing the real source of her problems [19].…”

Section: Self-deception and Addictionmentioning

confidence: 99%

“…Disavowal of one's desires reduces one's ability to exercise self-control with regard to them, and therefore partially excuses the self-deceiver. Her actions are no longer 'either straightforwardly voluntary or straightforwardly involuntary', and to this extent her responsibility is diminished [24].…”

Section: Self-deception and Addictionmentioning

confidence: 99%

Self‐Deception and Responsibility for Addiction

Levy¹

2003

J Applied Philosophy

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 We frequently accuse heavy drinkers and drug users of self-deception if they refuse to admit that they are addicted. However, given the ways in which we usually conceptualize it, acknowledging addiction merely involves swapping one form of self-deception for another. We ask addicts to see themselves as in the grip of an irresistible desire, and to accept that addiction is an essentially physiological process. To the extent this is so, we, as much as the addicts, suffer from self-deception, and the responsibility for their state is in part ours. Conversely, since addicts are compelled to accept a self-deceptive image of themselves, they are at least partially excused from blame for their self-deception.

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Confucius

Cited by 11 publications

References 0 publications

DoesGuijiMean Egoism?: Yang Zhu’s Conception of Self

DoesGuijiMean Egoism?: Yang Zhu’s Conception of Self

Phenomenology at the Edge of its Orbit

Self‐Deception and Responsibility for Addiction

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