Titlebook: Ethics in the Zhuangzi; Dialogues on the Sta Xiangnong Hu,Yong Huang Book 2024 The Editor(s) (if applicable) and The Author(s), under exclu

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https://doi.org/10.1007/978-981-10-6144-8 Others, however, argue that it contains a rich ethical framework, emphasizing equality, self-cultivation, social harmony, and the exercise of prudence. This introduction offers an overview of this background and the current state of the field of Zhuangzi’s ethics, with the aim of demonstrating the

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Mobile and Wireless Communicationsere is no rational and universal justification for any morality, which requires us to take a relativistic stance toward different moral views, treating a plurality of moral views (but not necessarily all) as worthy of appreciation or, at least, tolerance. His . (1984a) is “the first book-length stud

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https://doi.org/10.1007/978-3-319-60672-9amiliar knack stories. At my first attempt to characterize the unique moral idea conveyed by these stories, I call it the moral Copper Rule: Do (don’t do) unto others as they would (wouldn’t) like to be done unto, in contrast to the familiar moral Golden Rule: Do (don’t do) unto others as you would

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Mobile, Ubiquitous, and Pervasive Learning and unbind people from artificially constructed socio-political orders, helping them gain an experience of the world as it originally is. This paper critically reexamines Møllgaard’s view and offers an alternative account of Zhuangzi’s ethics that is more secular, positive, and socially grounded. F

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https://doi.org/10.1007/978-3-531-90099-5 of a harmonious social order, and that Zhuangzi’s ethics is a kind of religious ethics not a kind of virtue ethics. I consider the stories of criminals and the story of Cook Ding 庖丁 in Zhuangzi, and I compare Zhuangzi’s moral law with Kant’s moral law.

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