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Chenyang Li

Nanyang Technological University, School of Humanities and Social Sciences, Faculty Member

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I am a professor of philosophy at Nanyang Technological University, specializing in Chinese philosophy and comparative philosophy.
Phone: (65) 69047499
Address: Li Chenyang
School of Humanities
Nanyang Technological University
48 Nanyang Drive
Singapore 639818

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Papers by Chenyang Li

Why East Asians Do Not Lead? Hobbesian Men, Gilliganian Women, and Confucian East Asians

Declare the Independence of Confucianism from the State: Rethinking “Outer Kingliness” in a Democratic Era

Journal of Confucian Philosophy and Culture, 2019

Introduction to Reshaping Confucianism. Chenyang Li, Oxford University Press; https://academic.oup.com/book/49411

Reshaping Confucianism: A Progressive Inquiry, 2023

This introductory chapter introduces the multifaceted approach of this book to constructing progr... more This introductory chapter introduces the multifaceted approach of this book to constructing progressive Confucianism. First, it takes Confucianism as a living and evolving tradition that is rooted not only in Kongzi (Confucius) and Mengzi (Mencius) but also a large corpus of works in its long history. Second, the book aims to engage in both philosophical reconstruction and historical reconstruction in methodology, for different purposes. Historical reconstruction enables us to see what have been said by ancient thinkers; philosophical reconstruction opens new grounds for progressive Confucianism. Third, the book adopts a principle of progressive humanity and attempts to bring ancient thinkers into modern conversations on philosophical questions important to us in the twenty-first century. Fourth and finally, it takes a comparative approach and advance Confucian philosophy in the context of world philosophy.

李晨阳||走向世界的中国哲学

船山学刊, 2023

中国哲学已经成为世界哲学舞台上⼀个重要区域代表。当前，中国哲学成为世界哲学的主要任务在于使中国哲学成为在世界哲学舞台上构建当代哲学思想的重要有机部分，并做出贡献。为了实现这个⽬标，我们必须防⽌... more 中国哲学已经成为世界哲学舞台上⼀个重要区域代表。当前，中国哲学成为
世界哲学的主要任务在于使中国哲学成为在世界哲学舞台上构建当代哲学思想的重要有机部分，并做出贡献。为了实现这个⽬标，我们必须防⽌中国哲学的历史化，即不可以把中国哲学的研究仅仅局限于思想史的研究，也不可以仅仅⽤历史的⽅法解决哲学的问题。同时，⽐较哲学是推动中国哲学成为世界哲学的重要途径。

The Artificial Intelligence Challenge and the End of Humanity

Intelligence and Wisdom, Song Bing (ed.), Springer: 33-47, 2021

The title of this essay has a twofold meaning, as does the word "end." The word "end" means the l... more The title of this essay has a twofold meaning, as does the word "end." The word "end" means the last part of an extended thing or a period of time. A cessation. "End" also means the purpose and goal of an effort or a course of action. Bearing in mind this double meaning, I will spend this essay arguing that firstly, the emergence and the rapid advancement of Artificial Intelligence technology means the end of humanity in an important sense. We will irreversibly lose the special status that we have claimed to possess. I will secondly argue that we should develop AI technology to serve our purposes and to that end, we should make advanced AI beings as ethical as possible as we see fit. This essay consists of four sections in response to the four clusters of issues proposed in the Berggruen AI research project. The first section argues that, in an important sense, the AI challenge means that humanity is at the exit door when it comes to its essential distinctiveness. The second section examines the implications of such a change both as a form of progress and alienation. Section three addresses questions about how to make AI beings moral. The last section explores how AI technology may affect Chinese philosophy in important ways.

The Confucian Ren and Care Debate: Reassessment, Development, and Future Directions

Philosophy Compass, 2022

It has been three decades since comparative philosophers began to associate the Confucian concept... more It has been three decades since comparative philosophers began to associate the Confucian concept of ren 仁 with contemporary Western care ethics. It would be useful to revisit the issue and to reassess related debates. In this essay, I first contextualize this discourse by tracing the emergence of care as a philosophical concept in the West and explicate
the Confucian concept of ren in terms of care as it is formulated in classic texts. Then I respond to challenges, including opposing views from influential care ethicists Nel Noddings and Virginia Held. I also discuss some promising studies to further this discourse.

Chinese Philosophy as a World Philosophy (Asian Studies, September 2022)

Asian Studies, 2022

I will argue for three points. The first is on the need to make Chinese philosophy a world philos... more I will argue for three points. The first is on the need to make Chinese philosophy a world philosophy. The second point is that, in order to promote Chinese philosophy as a world philosophy we should not historicize philosophy. Philosophy and history are two different disciplines. As important as historical context is, overemphasizing it or even taking philosophy merely as a matter of intellectual history makes it difficult for non-specialists to study Chinese philosophy, and is therefore counter-productive to advancing it as a world philosophy. A good balance is thus needed in order to develop Chinese philosophy in response to contemporary needs and not to exclude a large number of non-specialists from studying and drawing on it. My third point is that comparative philosophy is the most effective way to study, examine and develop Chinese philosophy as a world philosophy. Comparative philosophy provides a much needed bridge across different cultures for philosophy to connect on the world stage.

儒家网, 2022

悼念张祥龙同学。

Introduction to The Virtue of Harmony

The Virtue of Harmony, 2022

Introduction to The Virtue of Harmony, Chenyang Li and Dascha During (eds.), Oxford University Pr... more

The Virtue of Harmony

The Sequential Problem of the Eight Aims in Great Learning (forthcoming in Philosophy East & West)

Philosophy East & West, 2023

In this essay, I examine the relations among the eight aims in the Confucian classic Great Learni... more In this essay, I examine the relations among the eight aims in the Confucian classic Great Learning (Daxue 大學) and problematize various interpretations by its commentators and translators. I call the problem “sequential problem” because it is about the issue of a sequence among these aims, or lack thereof, and the nature of the sequence. After examining different interpretations, I propose a solution that the sequence of these Confucian human aims is developmentally temporal yet not stage-exclusive and illustrate such an account by drawing on the model of Erik Erikson’s developmental theory. Accordingly, while there is a temporal progression in achieving these aims, they nevertheless should be pursued concurrently throughout most of a person’s life.

Chinese Metaphysics As a Fruitful Subject of Study

The study of Chinese philosophy in the English-speaking world has largely focused on ethical and ... more The study of Chinese philosophy in the English-speaking world has largely focused on ethical and political theories. In comparison, Chinese metaphysics—here understood primarily as theories regarding the nature, components, and operating principles of reality—has been far less researched and recognized. In this essay, we examine various meanings of “metaphysics” as it has been used in denoting a branch of philosophy and make the case that metaphysics is an important part of Chinese philosophy. We argue for the need to study Chinese metaphysics as a serious field of scholarship. We also present some most recent studies of Chinese metaphysics by leading scholars of Chinese philosophy who publish in the English-speaking world. This essay aims to show that not only that Chinese metaphysics is an appropriate and legitimate subject of scholarly research but it can also be a fruitful subfield of in the study in Chinese philosophy. A rapid growth of interest in Chinese philosophy has accomp...

Harmony and Ren: A Response

Confucian Political Philosophy: Dialogues on the State of the Field, 2021

In Leung Yat-hung’s critique of my work on harmony, he focuses on two concepts, harmony (he 和) an... more In Leung Yat-hung’s critique of my work on harmony, he focuses on two concepts, harmony (he 和) and benevolence (ren 仁). He argues that harmony is a manifestation of benevolence in Confucianism and that benevolence should be the central or the most important concept to be both recognized and promoted in the contemporary world. Unfortunately, neither concept is presented with adequate clarity to make his claims relevant to my work. In my response, I will show how Yat-hung’s lack of clarity causes his confusion, which in turn, leads him to miss his intended target of criticism. I will also address some specific issues raised in his article. While I appreciate his effort in pursuing pertinent issues, I believe his overall argument is untenable.

荀子欲物关系新解.李晨阳

Academic Journal of Zhongzhou, 2021

学界通常把《荀子·礼论》中“使欲必不穷乎物，物必不屈于欲”两句解读为从正反两个方面重复表达一个意思，即所欲之物不能超过现存之物。按照这种解读，荀子的主旨是把欲望限制在现有财物的范围之内。这种解读... more 学界通常把《荀子·礼论》中“使欲必不穷乎物，物必不屈于欲”两句解读为从正反两个方面重复表达一个意思，即所欲之物不能超过现存之物。按照这种解读，荀子的主旨是把欲望限制在现有财物的范围之内。这种解读既不符合荀子原句的表述，也不符合荀子哲学的宗旨。实际上，这两句是说人的欲望不必受现有物资的限制，欲望的满足不应耗尽物资供应。在荀子看来，通过礼的有效节制，欲望的增长可以促进物资的生产，物资的供应可以满足欲望。如此，则“物”与“欲”互相扶持而双双增长，即“两者相持而长，是礼之所起也”。(2021:10): 101-107.

Ethics and Leadership: A Comparison of Hobbesian Men, Gilliganian Women, and Confucian Asians

East West Connections, 2005

Five Challenges for Confucianism

In this essay I will discuss five major challenges faced by Confucianism in recent times. Two of ... more

Where Does Confucian Virtuous Leadership Stand?

Philosophy East and West, 2009

For over a decade Daniel Bell has been a pioneer in the study of democracy and human rights in an... more For over a decade Daniel Bell has been a pioneer in the study of democracy and human rights in an East Asian context. His remarkable book Beyond Liberal Democracy: Political Thinking for an Fast Asian Coniext elevates his research to a new level. This new volume offers a critical examination of the "uniquely parochial" Western liberal democracy, which has been promoted in various parts of the world as universally valid regardless of local conditions. Based on his years of firsthand experience and personal knowledge of East Asian societies. Bell proposes a rather ambitious alternative model of democracy that would be suitable to a cultural setting where there is a long history of Confucian influence. Chapter 6, "Taking Elitism Seriously: Democracy with Confucian Characteristics," is probably the most exciting and provocative part of the book. In it Bell argues for taking seriously not just one but two important values, namely democracy and political elitism. Confucian political elitism is defined as the "rule of the wise." It exemplifies the ideal that "the best and the brightest" should exert more influence in order to build a good society. On the one hand, this kind of political elitism may be particularly appropriate for today's "knowledge-based" societies; on the other. Bell argues, there is an equally profound need to institutionalize the democratic virtues of accountability, transparency, and equal political participation. Balancing these two considerations leads Bell to propose his version of "modern Confucian democracy." Specifically, this would involve the establishment of "a bicameral legislature, with a democratically elected lower house and a 'Confucian' upper house composed of representatives selected on the basis of competitive examinations" (pp. 165-166). The upper house would decide on policies by means of a majority vote following open and public deliberation. When the upper and lower houses disagree. Bell seems uncommitted as to which house should have the final word. Anticipating the obvious challenge, he proposes that deputies from the upper house be selected through an examination mechanism rooted in Chinese culture. Such an examination would be designed to single out the most desired traits in a candidate. This idea of a bicameral legislature is intriguing, to say the least. It is arguable that if the United States had such a system. Congress might not have given its approval to the disastrous war in Iraq. As Phil Donahue's recent film Body of War shows, when the call to war in Iraq was brought to a vote on the floor of Congress, the Bush administration timed the debate so that the vote would take place just prior to the November election (the vote in the U.S. Senate took place on October 11, 2002). Facing a very angry post-9/11 nation, both houses were under tremendous pressure to support the war. It can be argued that if members of Congress in one of the two chambers had been selected through a knowledge-based examination process rather than by popular vote, these members would have been less likely to

Mind-body identity revised

Philosophia, Dec 1, 1994

Cultural Configurations of Values

World Affairs

The first claim of this article is that, in general terms, primary human values are similar acros... more The first claim of this article is that, in general terms, primary human values are similar across cultures. One difficulty in cross-cultural studies of values is that value terms used in different cultures are not precise. Values as formulated in particular cultures are not "natural kinds" and do not conform to a universal mould. To avoid unnecessary disputes, one may say that values across cultures are "similar" rather than the "same" even though some may accept a stronger claim that primary human values across cultures are the same. This first claim also holds true with subcultures, though this article does not draw a line between cultures and subcultures. Understandably, some may find this claim sweeping and in need of empirical evidence, which can be found in studies such as the World Values Survey by Ronald F Inglehart, University of Michigan (available at, http:// www.worldvaluessurvey.org). This article is not an empirical study but for the sake of argument, the first claim may be treated as a hypothesis and its validity understood in the context of the entire thesis. Nevertheless, some reasons in support of its plausibility include the fact that primary human values are similar across cultures because human values answer to human needs and basic human needs, in general terms, are similar across cultures. The particular forms of these needs may be culture-specific. Most Chinese desire tea whereas many Americans drink coffee; the poor in a mountain village somewhere may rely on sweet potatoes as their main source of food whereas people in Europe routinely eat wheat or beef; while some people see priests for their psychological needs, others see psychiatrists. However, basic needs remain the same in general terms and basic human values respond to those needs. We may call the basic values "primary values". This essay does not set a specific scope for primary human values. Suffice it to say that these are a cluster of highorder common values one would associate with the good life, such as "knowledge", "kindness", "health", "wealth", "bravery", "friendship", "respect", "temperance", "strength", "liberty", etc. Primary values are expressed in terms of general concepts and are not culture-specific, even though they can be translated into culturally specific terms. In a way, primary values are comparable to Michael Walzer's "thin"

Coping with Incommensurable Pursuits: Rorty, Berlin, and the Confucian-Daoist Complementarity

In Yong Huang (ed.) Rorty, Pragmatism, and Confucianism—With Responses by Richard Rorty, Albany: ... more In Yong Huang (ed.) Rorty, Pragmatism, and Confucianism—With Responses by Richard Rorty, Albany: State University of New York Press, 2009: 195-212 Living a human life is about choosing alternatives, from alternative actions, to alternative values, to alternative ways of life. These alternatives are often incommensurable. They also are, or can be, incompatible; choosing one necessitates rejecting others. How to cope with incommensurable and incompatible alternatives is an important question for philosophers. This question becomes even more acute in today's multicultural world. In this paper I will explore three models that provide insights to this question. I will first examine Richard Rorty's view on two human pursuits, i.e., "private perfection" and "human solidarity," and his attempt to separate the public and the private spheres as a solution to accommodate these two pursuits. Then I will examine the work of Isaiah Berlin, whose interpretation of Nicco...

Why East Asians Do Not Lead? Hobbesian Men, Gilliganian Women, and Confucian East Asians

Declare the Independence of Confucianism from the State: Rethinking “Outer Kingliness” in a Democratic Era

Journal of Confucian Philosophy and Culture, 2019

Introduction to Reshaping Confucianism. Chenyang Li, Oxford University Press; https://academic.oup.com/book/49411

Reshaping Confucianism: A Progressive Inquiry, 2023

This introductory chapter introduces the multifaceted approach of this book to constructing progr... more This introductory chapter introduces the multifaceted approach of this book to constructing progressive Confucianism. First, it takes Confucianism as a living and evolving tradition that is rooted not only in Kongzi (Confucius) and Mengzi (Mencius) but also a large corpus of works in its long history. Second, the book aims to engage in both philosophical reconstruction and historical reconstruction in methodology, for different purposes. Historical reconstruction enables us to see what have been said by ancient thinkers; philosophical reconstruction opens new grounds for progressive Confucianism. Third, the book adopts a principle of progressive humanity and attempts to bring ancient thinkers into modern conversations on philosophical questions important to us in the twenty-first century. Fourth and finally, it takes a comparative approach and advance Confucian philosophy in the context of world philosophy.

李晨阳||走向世界的中国哲学

船山学刊, 2023

中国哲学已经成为世界哲学舞台上⼀个重要区域代表。当前，中国哲学成为世界哲学的主要任务在于使中国哲学成为在世界哲学舞台上构建当代哲学思想的重要有机部分，并做出贡献。为了实现这个⽬标，我们必须防⽌... more 中国哲学已经成为世界哲学舞台上⼀个重要区域代表。当前，中国哲学成为
世界哲学的主要任务在于使中国哲学成为在世界哲学舞台上构建当代哲学思想的重要有机部分，并做出贡献。为了实现这个⽬标，我们必须防⽌中国哲学的历史化，即不可以把中国哲学的研究仅仅局限于思想史的研究，也不可以仅仅⽤历史的⽅法解决哲学的问题。同时，⽐较哲学是推动中国哲学成为世界哲学的重要途径。

The Artificial Intelligence Challenge and the End of Humanity

Intelligence and Wisdom, Song Bing (ed.), Springer: 33-47, 2021

The title of this essay has a twofold meaning, as does the word "end." The word "end" means the l... more The title of this essay has a twofold meaning, as does the word "end." The word "end" means the last part of an extended thing or a period of time. A cessation. "End" also means the purpose and goal of an effort or a course of action. Bearing in mind this double meaning, I will spend this essay arguing that firstly, the emergence and the rapid advancement of Artificial Intelligence technology means the end of humanity in an important sense. We will irreversibly lose the special status that we have claimed to possess. I will secondly argue that we should develop AI technology to serve our purposes and to that end, we should make advanced AI beings as ethical as possible as we see fit. This essay consists of four sections in response to the four clusters of issues proposed in the Berggruen AI research project. The first section argues that, in an important sense, the AI challenge means that humanity is at the exit door when it comes to its essential distinctiveness. The second section examines the implications of such a change both as a form of progress and alienation. Section three addresses questions about how to make AI beings moral. The last section explores how AI technology may affect Chinese philosophy in important ways.

The Confucian Ren and Care Debate: Reassessment, Development, and Future Directions

Philosophy Compass, 2022

It has been three decades since comparative philosophers began to associate the Confucian concept... more It has been three decades since comparative philosophers began to associate the Confucian concept of ren 仁 with contemporary Western care ethics. It would be useful to revisit the issue and to reassess related debates. In this essay, I first contextualize this discourse by tracing the emergence of care as a philosophical concept in the West and explicate
the Confucian concept of ren in terms of care as it is formulated in classic texts. Then I respond to challenges, including opposing views from influential care ethicists Nel Noddings and Virginia Held. I also discuss some promising studies to further this discourse.

Chinese Philosophy as a World Philosophy (Asian Studies, September 2022)

Asian Studies, 2022

I will argue for three points. The first is on the need to make Chinese philosophy a world philos... more I will argue for three points. The first is on the need to make Chinese philosophy a world philosophy. The second point is that, in order to promote Chinese philosophy as a world philosophy we should not historicize philosophy. Philosophy and history are two different disciplines. As important as historical context is, overemphasizing it or even taking philosophy merely as a matter of intellectual history makes it difficult for non-specialists to study Chinese philosophy, and is therefore counter-productive to advancing it as a world philosophy. A good balance is thus needed in order to develop Chinese philosophy in response to contemporary needs and not to exclude a large number of non-specialists from studying and drawing on it. My third point is that comparative philosophy is the most effective way to study, examine and develop Chinese philosophy as a world philosophy. Comparative philosophy provides a much needed bridge across different cultures for philosophy to connect on the world stage.

儒家网, 2022

悼念张祥龙同学。

Introduction to The Virtue of Harmony

The Virtue of Harmony, 2022

Introduction to The Virtue of Harmony, Chenyang Li and Dascha During (eds.), Oxford University Pr... more

The Virtue of Harmony

The Sequential Problem of the Eight Aims in Great Learning (forthcoming in Philosophy East & West)

Philosophy East & West, 2023

In this essay, I examine the relations among the eight aims in the Confucian classic Great Learni... more In this essay, I examine the relations among the eight aims in the Confucian classic Great Learning (Daxue 大學) and problematize various interpretations by its commentators and translators. I call the problem “sequential problem” because it is about the issue of a sequence among these aims, or lack thereof, and the nature of the sequence. After examining different interpretations, I propose a solution that the sequence of these Confucian human aims is developmentally temporal yet not stage-exclusive and illustrate such an account by drawing on the model of Erik Erikson’s developmental theory. Accordingly, while there is a temporal progression in achieving these aims, they nevertheless should be pursued concurrently throughout most of a person’s life.

Chinese Metaphysics As a Fruitful Subject of Study

The study of Chinese philosophy in the English-speaking world has largely focused on ethical and ... more The study of Chinese philosophy in the English-speaking world has largely focused on ethical and political theories. In comparison, Chinese metaphysics—here understood primarily as theories regarding the nature, components, and operating principles of reality—has been far less researched and recognized. In this essay, we examine various meanings of “metaphysics” as it has been used in denoting a branch of philosophy and make the case that metaphysics is an important part of Chinese philosophy. We argue for the need to study Chinese metaphysics as a serious field of scholarship. We also present some most recent studies of Chinese metaphysics by leading scholars of Chinese philosophy who publish in the English-speaking world. This essay aims to show that not only that Chinese metaphysics is an appropriate and legitimate subject of scholarly research but it can also be a fruitful subfield of in the study in Chinese philosophy. A rapid growth of interest in Chinese philosophy has accomp...

Harmony and Ren: A Response

Confucian Political Philosophy: Dialogues on the State of the Field, 2021

In Leung Yat-hung’s critique of my work on harmony, he focuses on two concepts, harmony (he 和) an... more In Leung Yat-hung’s critique of my work on harmony, he focuses on two concepts, harmony (he 和) and benevolence (ren 仁). He argues that harmony is a manifestation of benevolence in Confucianism and that benevolence should be the central or the most important concept to be both recognized and promoted in the contemporary world. Unfortunately, neither concept is presented with adequate clarity to make his claims relevant to my work. In my response, I will show how Yat-hung’s lack of clarity causes his confusion, which in turn, leads him to miss his intended target of criticism. I will also address some specific issues raised in his article. While I appreciate his effort in pursuing pertinent issues, I believe his overall argument is untenable.

荀子欲物关系新解.李晨阳

Academic Journal of Zhongzhou, 2021

学界通常把《荀子·礼论》中“使欲必不穷乎物，物必不屈于欲”两句解读为从正反两个方面重复表达一个意思，即所欲之物不能超过现存之物。按照这种解读，荀子的主旨是把欲望限制在现有财物的范围之内。这种解读... more 学界通常把《荀子·礼论》中“使欲必不穷乎物，物必不屈于欲”两句解读为从正反两个方面重复表达一个意思，即所欲之物不能超过现存之物。按照这种解读，荀子的主旨是把欲望限制在现有财物的范围之内。这种解读既不符合荀子原句的表述，也不符合荀子哲学的宗旨。实际上，这两句是说人的欲望不必受现有物资的限制，欲望的满足不应耗尽物资供应。在荀子看来，通过礼的有效节制，欲望的增长可以促进物资的生产，物资的供应可以满足欲望。如此，则“物”与“欲”互相扶持而双双增长，即“两者相持而长，是礼之所起也”。(2021:10): 101-107.

Ethics and Leadership: A Comparison of Hobbesian Men, Gilliganian Women, and Confucian Asians

East West Connections, 2005

Five Challenges for Confucianism

In this essay I will discuss five major challenges faced by Confucianism in recent times. Two of ... more

Where Does Confucian Virtuous Leadership Stand?

Philosophy East and West, 2009

For over a decade Daniel Bell has been a pioneer in the study of democracy and human rights in an... more For over a decade Daniel Bell has been a pioneer in the study of democracy and human rights in an East Asian context. His remarkable book Beyond Liberal Democracy: Political Thinking for an Fast Asian Coniext elevates his research to a new level. This new volume offers a critical examination of the "uniquely parochial" Western liberal democracy, which has been promoted in various parts of the world as universally valid regardless of local conditions. Based on his years of firsthand experience and personal knowledge of East Asian societies. Bell proposes a rather ambitious alternative model of democracy that would be suitable to a cultural setting where there is a long history of Confucian influence. Chapter 6, "Taking Elitism Seriously: Democracy with Confucian Characteristics," is probably the most exciting and provocative part of the book. In it Bell argues for taking seriously not just one but two important values, namely democracy and political elitism. Confucian political elitism is defined as the "rule of the wise." It exemplifies the ideal that "the best and the brightest" should exert more influence in order to build a good society. On the one hand, this kind of political elitism may be particularly appropriate for today's "knowledge-based" societies; on the other. Bell argues, there is an equally profound need to institutionalize the democratic virtues of accountability, transparency, and equal political participation. Balancing these two considerations leads Bell to propose his version of "modern Confucian democracy." Specifically, this would involve the establishment of "a bicameral legislature, with a democratically elected lower house and a 'Confucian' upper house composed of representatives selected on the basis of competitive examinations" (pp. 165-166). The upper house would decide on policies by means of a majority vote following open and public deliberation. When the upper and lower houses disagree. Bell seems uncommitted as to which house should have the final word. Anticipating the obvious challenge, he proposes that deputies from the upper house be selected through an examination mechanism rooted in Chinese culture. Such an examination would be designed to single out the most desired traits in a candidate. This idea of a bicameral legislature is intriguing, to say the least. It is arguable that if the United States had such a system. Congress might not have given its approval to the disastrous war in Iraq. As Phil Donahue's recent film Body of War shows, when the call to war in Iraq was brought to a vote on the floor of Congress, the Bush administration timed the debate so that the vote would take place just prior to the November election (the vote in the U.S. Senate took place on October 11, 2002). Facing a very angry post-9/11 nation, both houses were under tremendous pressure to support the war. It can be argued that if members of Congress in one of the two chambers had been selected through a knowledge-based examination process rather than by popular vote, these members would have been less likely to

Mind-body identity revised

Philosophia, Dec 1, 1994

Cultural Configurations of Values

World Affairs

The first claim of this article is that, in general terms, primary human values are similar acros... more The first claim of this article is that, in general terms, primary human values are similar across cultures. One difficulty in cross-cultural studies of values is that value terms used in different cultures are not precise. Values as formulated in particular cultures are not "natural kinds" and do not conform to a universal mould. To avoid unnecessary disputes, one may say that values across cultures are "similar" rather than the "same" even though some may accept a stronger claim that primary human values across cultures are the same. This first claim also holds true with subcultures, though this article does not draw a line between cultures and subcultures. Understandably, some may find this claim sweeping and in need of empirical evidence, which can be found in studies such as the World Values Survey by Ronald F Inglehart, University of Michigan (available at, http:// www.worldvaluessurvey.org). This article is not an empirical study but for the sake of argument, the first claim may be treated as a hypothesis and its validity understood in the context of the entire thesis. Nevertheless, some reasons in support of its plausibility include the fact that primary human values are similar across cultures because human values answer to human needs and basic human needs, in general terms, are similar across cultures. The particular forms of these needs may be culture-specific. Most Chinese desire tea whereas many Americans drink coffee; the poor in a mountain village somewhere may rely on sweet potatoes as their main source of food whereas people in Europe routinely eat wheat or beef; while some people see priests for their psychological needs, others see psychiatrists. However, basic needs remain the same in general terms and basic human values respond to those needs. We may call the basic values "primary values". This essay does not set a specific scope for primary human values. Suffice it to say that these are a cluster of highorder common values one would associate with the good life, such as "knowledge", "kindness", "health", "wealth", "bravery", "friendship", "respect", "temperance", "strength", "liberty", etc. Primary values are expressed in terms of general concepts and are not culture-specific, even though they can be translated into culturally specific terms. In a way, primary values are comparable to Michael Walzer's "thin"

Coping with Incommensurable Pursuits: Rorty, Berlin, and the Confucian-Daoist Complementarity

In Yong Huang (ed.) Rorty, Pragmatism, and Confucianism—With Responses by Richard Rorty, Albany: ... more In Yong Huang (ed.) Rorty, Pragmatism, and Confucianism—With Responses by Richard Rorty, Albany: State University of New York Press, 2009: 195-212 Living a human life is about choosing alternatives, from alternative actions, to alternative values, to alternative ways of life. These alternatives are often incommensurable. They also are, or can be, incompatible; choosing one necessitates rejecting others. How to cope with incommensurable and incompatible alternatives is an important question for philosophers. This question becomes even more acute in today's multicultural world. In this paper I will explore three models that provide insights to this question. I will first examine Richard Rorty's view on two human pursuits, i.e., "private perfection" and "human solidarity," and his attempt to separate the public and the private spheres as a solution to accommodate these two pursuits. Then I will examine the work of Isaiah Berlin, whose interpretation of Nicco...

Reshaping Confucianism: A Progressive Inquiry, Oxford University Press, 2023 (https://academic.oup.com/book/49411)

Reshaping Confucianism: A Progressive Inquiry, 2023

This book is a study of twelve major Confucian philosophical concepts and related issues. These a... more This book is a study of twelve major Confucian philosophical concepts and related issues. These are dynamic harmony (he 和), care-centered virtue(ren 仁), ritual propriety(li 禮), filial care (xiao 孝), differen�ated gender equilibrium (bie 别), friendship (you 友), longevity (shou 壽), sagehood (sheng 聖), equality (qi 齊), freedom (ziyou 自由), poli�cs (zheng 政), and educa�on (jiao 教). Each chapter presents something new: a novel interpreta�on from a fresh angle, an insight that has been neglected in scholarship, or a reformed idea that connects tradi�on with modern sensibili�es. Collec�vely they serve as a general introduc�on to progressive Confucian philosophy in the twentyfirst century. To facilitate classroom use, each chapter concludes with a set of study ques�ons to assist students to comprehend key points and to develop their own views.
https://academic.oup.com/book/49411

The Virtue of Harmony

The Virtue of Harmony, 2022

Harmony, the bringing together of dissimilar elements in a manner that coordinates these as parts... more Harmony, the bringing together of dissimilar elements in a manner that coordinates these as parts of an organic whole, is central to different aspects of human existence. In many cultures, harmony is considered an important virtue. As a personal, social, or environmental accomplishment, harmony has a place in everyday conversation, political discourse, as well as academic scholarship. In most Western societies, however, it has no such presence. This volume introduces the virtue of harmony as a central aspect of the good life into global ethics discourse, and shapes the trajectory of ethics research in a manner that draws upon the resources of a broad variety of cultural traditions.

The volume comprises thirteen essays that examine harmony against different cultural and disciplinary backgrounds. A broad variety of cultural traditions are represented, including the Confucian, Daoist, Buddhist, Judaist, Greek, Christian, Islamic, African, and Native American traditions. The volume's essays also represent different disciplinary approaches, such as philosophy, religious studies, linguistics, psychology, and political theory. Each contribution focuses on some aspect of what harmony as a personal trait, social disposition, or environmental outlook entails and describes how the virtue may be cultivated-either by examining the way in which it has been discussed in specific traditions of ethical, religious, or political thought, or by developing a cross-cultural analysis of the theory and practice of the virtue of harmony.

The Confucian Philosophy of Harmony

Routledg, 2014

Harmony is a concept essential to Confucianism and to the way of life of past and present people ... more Harmony is a concept essential to Confucianism and to the way of life of past and present people in East Asia. Integrating methods of textual exegesis, historical investigation, comparative analysis, and philosophical argumentation, this book presents a comprehensive treatment of the Confucian philosophy of harmony.

The book traces the roots of the concept to antiquity, examines its subsequent development, and explicates its theoretical and practical significance for the contemporary world. It argues that, contrary to a common view in the West, Confucian harmony is not mere agreement but has to be achieved and maintained with creative tension. Under the influence of a Weberian reading of Confucianism as "adjustment" to a world with an underlying fixed cosmic order, Confucian harmony has been systematically misinterpreted in the West as presupposing an invariable grand scheme of things that pre-exists in the world to which humanity has to conform. The book shows that Confucian harmony is a dynamic, generative process, which seeks to balance and reconcile differences and conflicts through creativity.

Illuminating one of the most important concepts in Chinese philosophy and intellectual history, this book is of interest to students of Chinese studies, history and philosophy in general and eastern philosophy in particular.

书讯 | Harmony in Chinese Thought: A Philosophical Introduction

Rowman & Littlefield Publishers

He (和), or harmony, has traditionally been a central concept in Chinese thought, and to this day ... more He (和), or harmony, has traditionally been a central concept in Chinese thought, and to this day continues to shape the way in which people in China and East Asia think about ethics and politics. Yet, there is no systematic and comprehensive introduction of harmony as has been variously articulated in different Chinese schools. This edited volume aims to fill this gap. The individual contributions elaborate the conceptions of harmony as these were exemplified in central Chinese
schools of thought, including Daoism, Confucianism, Legalism, Mohism, Buddhism, and trace their impact on contemporary Chinese philosophy. The volume explores the various meanings and implications of harmony so as to consider its relevance as a value and virtue in the modern world. It provides an accessible but substantial introductory work for readers interested in learning about pertinent core concepts and theories in Chinese thought, as well as engages specialists in Chinese philosophy by explicating its implications for ethical, political, epistemological, and
metaphysical reflection as the basic point of reference.
和，是中国传统思想的核心概念。时至今日，这个概念仍然塑造着中国乃至东亚的伦理政治思想。然而，学界一直欠缺一部对和的系统阐释，以全面呈现它在各中国思想学派中的重要性和地位。这部编著试图完成这项工作，书中各章涵盖了道家、儒家、法家、墨家、佛教中对“和”的观念的探讨和运用，乃至这些思想遗产在当代中国哲学的影响。通过这个横跨各学派的综合研究，本书探索了“和”的各种含义和意涵，并考察了“和”作为一个价值和德性的当代意义。从“和”的哲学探讨中，更可以折射出传统中国哲学中的伦理学、政治哲学、认识论，乃至形而上学。这部深入浅出的引论适合对中国传统思想哲学有兴趣的入门者和研究专家。

Comprehensive Harmony --Thomé H. Fang's Philosophy 方东美的哲学

Global Scholarly Publications of New York, 2018

A succinct introduction of Fang Dongmei's 方东美philosophy, with a English translation of his Three ... more

Harmony: East and West

This is a special issue of the Journal of East-West Thought guest-edited by Chenyang Li an Dascha... more This is a special issue of the Journal of East-West Thought guest-edited by Chenyang Li an Dascha During, including the following articles:

1. Introduction by C Li and D. Düring
2. Itay Shani, The Lure of Beauty: Harmony as a Conduit of Self-
transcendence
3. Jörg Löschke, Harmony, Organic Unity, and Intrinsic Value
4. Dascha Düring, Harmony and Justice
5. Tak-lap Yeung, Two Conceptions of Harmony
6. Shuchen Xiang, Race and Harmony
7. Alice Simionato, Harmony and Li (Coherence)
8. Olivier Malherbe, Gestalt, Harmony and human Action in Roman
Ingarden’s Thought

Book Review by Han Shu-an: Comprehensive Harmony Thomé H.
Fang’s Philosophy

Moral Cultivation and Confucian Character -- Engaging Joel J. Kupperman

by Peimin Ni and Chenyang Li

Abstracts - South-South Intellectual Meeting 2021 / Resúmenes - Encuentro Intelectual Sur-Sur

by RISUR - Red Intelectual Sur-Sur / South-South Intellectual Network, Fabricio Pereira da Silva, Camila De Mario, Enara Echart, Maria del Carmen Villarreal Villamar, Thaddeus Metz, Chenyang Li, Jaime Preciado, and Santiago Liaudat