“WHY BE MORAL?” The Cheng Brothers' Neo‐Confucian Answer

Yong, Huang

doi:10.1111/j.1467-9795.2008.00348.x

Cited by 12 publications

(4 citation statements)

References 21 publications

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“…Tan (2005) put forward that Confucian values are perfectly consistent with a Western conception of citizenship since Confucianism views citizenship rights and social responsibilities as mutually dependent. Huang (2008), from a neo‐Confucian perspective, argues that one reason that people perform moral actions is because their motivation for morality is based on self‐interest: to seek one's own joy. Furthermore, the relationship between Confucian moralities and OCB may be explicated by the following statement: “the person who adheres to Morality is a moral person, and Morality is the conformity to the rules of right conduct; moral or virtuous conduct” (Peng, 2007, p. 29).…”

Section: The Relationship Between Chinese Ocb and Confucian Moral Standardsmentioning

confidence: 99%

Confucian moral roots of citizenship behaviour in China

Han¹,

Altman

2010

Asia-Pacific Journal of Business Administration

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PurposeThe purpose of this paper is to examine the extent to which Confucian moral standards may serve as a moral root of employees' organisational citizenship behaviour (OCB) in the People's Republic of China (PRC).Design/methodology/approachThe approach is conceptual, based on research within the ﬁeld.FindingsThis paper suggests that the moral characteristics of Confucianism (based on a strong body of empirical studies): harmony, group orientation, guanxi (relationships), diligence, self‐learning and thrift, are the great virtues of the indigenous forms of OCB in the PRC, including helping co‐worker; individual initiative and/or functional participation; group activity participation; self‐development; social welfare participation; promoting company image; voice; protecting and saving company resources; interpersonal harmony and keeping the workplace clean; and keeping departmental harmony and coexistence in adversity.Originality/valueFirst, this paper contributes to the extant knowledge as to the ways in which Confucian moral standards may affect Chinese exhibition of OCB. Second, this paper contributes to discerning Chinese economic success on employees' OCB performance with recourse to its traditional cultural heritage of Confucian moral standards. Finally, it highlights the presence of voice as a type of OCB which may be attributed to China's opening up to the West.

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Section: The Relationship Between Chinese Ocb and Confucian Moral Standardsmentioning

confidence: 99%

Confucian moral roots of citizenship behaviour in China

Han¹,

Altman

2010

Asia-Pacific Journal of Business Administration

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“…Indeed, Yong Huang argues that the Cheng brothers see such joy as central to moral conduct, "because it is a joy to perform moral actions. "34 Here, joy motivates moral conduct by providing this inner reward 35. Yan Hui's joy highlights the different Confucian perspectives on delight-like states, and their differing relationships to moral conduct.…”

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confidence: 99%

From Aesthetics to Ethics: The Place of Delight in Confucian Ethics

Lambert¹

2020

JCPH

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An exploration of the role of pleasure or delight (le 樂) in classical Confucian ethics. Building on Michael Nylan’s account of the role of pleasure in public spectacle and social order, I explore how the meaning of delight (le 樂) derives from the features and effects of music (yue 樂). Drawing on Dewey’s aesthetics and accounts of music in Confucian texts, I explore a conception of Confucian ethics, in which delight—like states generated through everyday social interaction are foundational.

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“…they seem to have in mind something like "Why should I be prosocial?" (See for example (Singer 1969, Huang 2008, Paletta 2011).…”

Section: Thus My Terms Are As Followsmentioning

confidence: 99%

Prosociality without morality: A Humean constructivist approach to prosocial practical reason for moral skeptics

Drake¹

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<p>The moral skeptic frequently encounters the view that without a belief in moral facts she has insufficient justification for acting in prosocial ways, such as acting with concern for the interests or welfare of others. This thesis is an argument against that view. The thesis is in two parts, each employing a different type of philosophy. Part one is empirical philosophy, and draws on evidence from psychology and history to show that morality is neither a necessary nor a sufficient condition of prosociality, and may in fact be an obstacle to it. Part two is in the fields of metaethics and practical reason, and addresses the question of how a moral skeptic can employ rationality to develop robust, stable, and coherent practical reasons for prosociality. I argue that this can be done by employing a Humean constructivist view. Finally, I use John Stuart Mill as a case study, arguing that he is a noncognitivist and thus a moral skeptic, and that a Humean constructivist reading of his utilitarian theory accounts for the harmony between his moral skepticism and his prosocial normative theory. Mill thus offers an example of prosociality and moral skepticism within a Humean constructivist framework.</p>

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“WHY BE MORAL?” The Cheng Brothers' Neo‐Confucian Answer

Abstract: In this article, I present a neo-Confucian answer,

Cited by 12 publications

References 21 publications

Confucian moral roots of citizenship behaviour in China

Confucian moral roots of citizenship behaviour in China

From Aesthetics to Ethics: The Place of Delight in Confucian Ethics

Prosociality without morality: A Humean constructivist approach to prosocial practical reason for moral skeptics

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