Psychology | Warp, Weft, and Way

Moral Exemplars and Moral Connoisseurs

A number of scholars in our field have suggested that the model of connoisseurship is helpful in understanding Confucian moral education and the nature of the Confucian moral exemplar (the junzi or sage). Eric Hutton’s “Moral Connoisseurship in the Mengzi” (in Liu and Ivanhoe, eds., Essays on the Moral Philosophy of Mengzi, 2002) is a classic essay; more recently, Hagop Sarkissian (“Confucius and the Effortless Life of Virtue,” History of Philosophy Quarterly 27:1 [2010]) and P.J. Ivanhoe (“McDowell, WANG Yangming, and Mengzi’s Contributions to Understanding Moral Perception,” Dao [2011]) have also developed related ideas.

I’m going to excerpt here a bit from an essay of mine that is currently unpublished, part of a volume that will eventually wend its way through the review process and see the light of day. My concern in the essay is to further develop some comparisons between Neo-Confucians and contemporary psychological literature that I began in Sagehood and continued in “A Productive Dialogue? Contemporary Moral Education and Zhu Xi’s Neo-Confucian Ethics,” Journal of Chinese Philosophy (2011). In particular, I refine the idea of “active moral perception” introduced in Sagehood, and as part of that process, find myself arguing against the idea that moral exemplars are best understood as people who have honed their sensitivities to moral reasons or moral properties in a connoisseur-like way. My target here is not, at least explicitly, the interpretations of Kongzi and Menzi suggested in the essays cited above, but rather to argue that a common-sense idea (supported by recent psychological research) of what moral exemplars are like, and what they do, actually fits very well with key elements of Wang Yangming’s picture. I’d love feedback!

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April 1, 2013 Posted by Steve Angle | Chinese philosophy - 中國哲學 - 中国哲学, Comparative philosophy, Confucianism, Ethical Theory, Neo-Confucianism, Psychology | 13 comments

Stoic Week

A fascinating experiment this next week: live like a stoic. Having taught a course, “Philosophy as a Way of Life,” that included a five-day practical exercise at the end (living for those five days as inspired by Seneca was one option; the Analects and Zhuangzi were other options), I am intrigued! (Here is a link to some discussion on our blog here prior to my teaching that class. I keep meaning to post some follow-up thoughts, but haven’t yet gotten around to it….) There is a lot of interesting material available at the website linked above, including specific exercises!

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November 24, 2012 Posted by Steve Angle | Comparative philosophy, Education Models, Pedagogy, Psychology | no comments

Eichmann, Arendt, Milgram and Mencius

A cross-posting of Eric Schwitzgebel’s post on his Splintered Mind blog. Please address all comments directly to Eric; he’ll be checking in here periodically to reply.

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Adolf Eichmann, Hannah Arendt, Stanley Milgram, and King Xuan of Qi

Perhaps my favorite Mencius passage is 1A7. At its core is a story of a king’s mercy on an ox.

While the king was sitting up in his hall, an ox was led past below. The king saw it and said, “Where is the ox going?” Hu He replied, “We are about to ritually anoint a bell with its blood.” The king said, “Spare it. I cannot bear its frightened appearance, like an innocent going to the execution ground.” Hu He replied, “So should we dispense with the anointing of the bell?” The king said, “How can that be dispensed with? Exchange it for a sheep.” (Van Norden, trans.)

Mencius asks the king (King Xuan of Qi):

If Your Majesty was pained at its being innocent and going to the execution ground, then was is there to choose between an ox and a sheep?… You saw the ox but had not seen the sheep. Gentlemen cannot bear to see animals die if they have seen them living. If they hear the cries of their suffering, they cannot bear to eat their flesh. Hence, gentlemen keep their distance from the kitchen.

(Note that Mencius does not conclude that gentlemen should become vegetarians. Interesting possibilities for reflection arise regarding butchers, executioners, soldiers, etc., but let’s not dally.) Continue reading “Eichmann, Arendt, Milgram and Mencius”

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April 29, 2012 Posted by Manyul Im | Chinese philosophy - 中國哲學 - 中国哲学, Comparative philosophy, Mencius, Psychology | 4 comments

The Heart of Deference

Section 2A/6 of the Mencius tells us that the heart of deference (辭讓) is the starting point of ritual. I’ll try to convince you that this is a puzzling claim, and then suggest a solution to the puzzle.

The puzzle is that ritual obviously mobilises motives other than deference, and calls for behaviour that is not simply deferential. Think of the way that grief takes on ritualised shape in funerals: this is not just an extension of deference. So, why did it make sense to the author or authors of Mencius 2A/6 to say that deference is the starting-point of ritual?

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May 23, 2011 Posted by Dan Robins | Chinese philosophy - 中國哲學 - 中国哲学, Confucianism, Ethical Theory, Human nature, Mencius, Psychology | 78 comments

PEA Soup Discussion of Slingerland on Situationism and Confucian Ethics

The excellent ethics blog PEA Soup hosts a public discussion of one article per issue of Ethics, and starting March 30 the discussion will feature Ted Slingerland’s “The Situationist Critique and Early Confucian Virtue Ethics,” which is now freely available (as part of an arrangement between the blog and Ethics). Double-congratulations to Ted (for the essay in Ethics, and for it being chosen for this discussion)!

UPDATE: the actual url for the discussion is here.

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March 28, 2011 Posted by Steve Angle | Comparative philosophy, Confucianism, Psychology, Situationism, Virtue | one comment

Warp, Weft, and Way is a group blog of Chinese and Comparative philosophy. Its primary purpose is to promote and stimulate discussion of Chinese philosophy and cross-tradition inquiry among scholars and students of philosophy, whatever their level of training. Contributors include active scholars with a variety of philosophical interests and approaches. Readers are encouraged to use the Question Board to submit any questions that they may have about the content, study, or profession of Chinese and Comparative philosophy.

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