Moral Autonomy and Individual Sources of Authority in the Analects

Brindley, Erica Fox

doi:10.1111/j.1540-6253.2011.01648.x

Cited by 21 publications

(4 citation statements)

References 2 publications

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“…8 The two contexts of the cheng xin together constitute a comprehensive psychological critique of the Confucian views of the heart-mind which take for granted its autonomous nature. This belief in autonomy is already implicit in the teachings of Confucius as gleaned from the Analects (Brindley 2011;Chong 2003). But we may better appreciate the importance of autonomy to the Confucian ethical position by considering how the two major Confucians in the pre-Qin era, Mencius and Xunzi, developed the idea of the heart-mind as autonomous, despite their opposed views of human nature.…”

Section: The Renjianshimentioning

confidence: 92%

Zhuangzi’s Cheng Xin and its Implications for Virtue and Perspectives

Chong

2011

Dao

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The concept of the cheng xin in the Zhuangzi claims that the cognitive function of the heart-mind is not over and above its affective states and in charge of them in developing and controlling virtue, as assumed by the Confucians and others. This joint cognitive and affective nature of the heart-mind denies ethical and epistemic certainty. Individual perspectives are limited given habits of thought, attitudes, personal orientations and particular cognitive/affective experiences. Nevertheless, the heart-mind has a vast imaginative capacity that allows the openendedness and broadening of perspectives.

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Section: The Renjianshimentioning

confidence: 92%

Zhuangzi’s Cheng Xin and its Implications for Virtue and Perspectives

Chong

2011

Dao

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“…Confucius depicted a certain type of person as "a noble person" (junzi), who takes the role of the moral authority and responsibility for bettering society. Confucius advocated an individual to become a junzi with moral awareness and autonomy (Brindley, 2011). His teaching thoughts in the Analects still influence Chinese pedagogy today.…”

Section: Confucianism Neo-confucianism and New Confucianismmentioning

confidence: 99%

Education for Sustainability Meets Confucianism in Science Education

Sjöström

Ding

et al. 2022

Sci & Educ

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Confucianism provides a specific view on the world held by many people living in several Asian societies. It offers views on humans and nature that generally differ from other traditional or Western modern views. The paper presents a systematic analysis of the literature in education with a focus on science education about the connection of Confucianism with education for sustainability. It suggests a framework for how education for sustainability can be operated in the foreground of Confucian societies taking concepts from the international literature into consideration. This critical review provides justification for a stronger reflection about how to include ideas from Confucianism into education for sustainability in the teaching and learning of science. It suggests that Confucian thinking offers a rich and authentic context for science learning in Confucian societies and and also provides a chance to reflect on views of humans, nature, and science in science education in other societies, potentially contributing to the development of more balanced and holistic worldviews.

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“…Scholars in Confucianism suggest that there are elements in Confucius' writings that coincide with certain conceptions of moral autonomy or certain aspects thereof. These dimensions include the voluntary endorsement of morality, a reflective engagement in moral life (Chan, 2002), self-cultivation and the exercise of autonomous judgment and choice of action in conforming to the right norms and commands for human behaviour (the Heaven's Dao) (Brindley, 2011). Paul Radin's interviews with Winnebago sages (intellectuals), as well as Paulin Hountondji or Henry Odera Oruka's own interviews of African intellectuals, challenge the prejudice that African and Native American philosophy encouraged unanimity of judgment within the community (Hountondji, 1996;Oruka, 1990;Radin, 1927).…”

Section: A First Variation On the Cultural Imperialism Objection: Autmentioning

confidence: 99%

Autonomy Education Beyond Borders

Zwarthoed¹

2020

GJN

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This article examines whether autonomy as an educational aim should be defended at the global scale. It begins by identifying the normative issues at stake in global autonomy education by distinguishing them from the problems of autonomy education in multicultural nation-states. The article then explains why a planet-wide expansion of the ideal of autonomy is conceivable on the condition that the concept of autonomy is widened in a way that renders its precise meaning flexibly adjustable to a variety of distinct social and cultural contexts. A context-transcendent, core meaning of autonomy remains in place, however, according to which a person is only autonomous if she relates to the values and goals that direct her life in a way so that she sees them as her own and is able to identify and critically assess her principal reasons for action. Finally, the article addresses two challenges to the global expansion of autonomy education: the objection that autonomy is presently not the most important educational aim and the objection that global autonomy education is a form of cultural imperialism. It finds both objections wanting.

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Moral Autonomy and Individual Sources of Authority in the Analects

Cited by 21 publications

References 2 publications

Zhuangzi’s Cheng Xin and its Implications for Virtue and Perspectives

Zhuangzi’s Cheng Xin and its Implications for Virtue and Perspectives

Education for Sustainability Meets Confucianism in Science Education

Autonomy Education Beyond Borders

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