Titlebook: Human Dignity in Classical Chinese Philosophy; Confucianism, Mohism Qianfan Zhang Book 2016 The Editor(s) (if applicable) and The Author(s)

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Primitive Freedom and Human Dignity in Daoism: A Comparison with Rousseau,e by the early Daoist philosophers in aspects that had been ignored by the Confucians and the Mohists. The most unique contribution of Daoism is that it brings the individual person—simple, uncultivated and, perhaps, selfish person—to the center of moral philosophy. Explicitly for the first time, ac

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Conclusions: Human Dignity Revisited,s, if rationally construed, should support the view that the establishment of a liberal constitutional scheme is necessary to preserve dignity for every human being who lives in a modern society. In conclusion, I will recapitulate the common merits and limitations in all three schools of classical C

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Human Dignity: A Reconstruction of Confucianism,xt, I discuss the connection between the Confucian concept of dignity and the western concepts of rights and duties. Conceding that Confucianism failed to espouse the modern ideas of democracy and liberty, as some might contend, I argue that the idea of human dignity, which . firmly rooted in Confuc

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Humanity or Benevolence? The Interpretation of Confucian , and Its Modern Implications,in the Kantian sense, that is, to treat a human being “always at the same time as an end and never merely as a means.” References to Kant are made in this essay primarily because both the Kantian and Confucian ethics are humanistic ethics centered on the respect for human dignity. Although there are

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Propriety, Law, and Harmony: A Functional Argument for Rule of Virtue,m of Li. 12 Following Mengzi, I argue that a harmonious society presupposes a set of basic and widely subscribed rules and norms governing the behavior of its members, which I broadly designate here as the “constitution of society,” written or unwritten, and that Liwas such a constitution that was “

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Primitive Freedom and Human Dignity in Daoism: A Comparison with Rousseau,legitimacy of human obligations, and asks instead, what a person should do for his own sake. More than the utilitarian Mohist, the Daoist brings into doubt not only a particular moral code enacted for a people at any particular time, but morality in general, which in one way or another restricts a p

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Conclusions: Human Dignity Revisited, the classical ideas about human dignity require the establishment of a constitution, which will limit the power of the government, protect and help to inculcate the innate virtues, maintain moral independence as against the potential infringements by social and political powers, and provide for a m

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Xunzi, Mozi, Laozi and Zhuangzi (in comparison with Rousseau). While the Confucian notions of humanity (Ren), righteousness (Yi), and gentleman (Junzi) bear most directly on the conception of dignity, Mohism and Daoism provide salutary corrections to the ossification of the orthodox Confucian practice (Li)..978-1-349-70920-5