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Aristotle, Confucius and Moral Teaching——Response to Huang Yong’s teachings
Author: Sander
Source: “Southern Academics” Issue 4, 2017
Time: Confucius was in the 2568th year of Dingyou on November 3rd day of Wushen
Jesus January 16, 2018
The author’s note from “Southern Academics”: The article taught by Huang Yong emphasizes the “justice of virtue” of Aristotle as the principle of assignment. According to this principle, a proper distribution (importantly refers to a distribution that cooperates with position and honor in the body) is to distribute items to those who deserve it, that is, those with corresponding virtues. It’s like the best flute should be assigned to the best flute player. The goal of the flute here is to play it for people; and the best flute player can best realize this goal due to his playing skills (virtue). Similarly, the goal of political cooperation is to cultivate the character of the people, so their position and honor should also be assigned to those who have outstanding national virtues and therefore can formulate wise policies that make the people obtain about character. At this point, although Huang Yong saw the similarity between Confucianism and Aristotle’s theory (and at this point there is a difference between Confucianism and utilitarianism and unrestricted theory), he emphasized the difference between these two: Aristotle believed that political leaders promoted virtue by promulgating decrees; Confucius believed that political leaders promoted virtue through individual examples and tribute rules. However, Huang Yong praised the difference between the two. He emphasized that Aristotle said that “most people serve the decree rather than the proof, and are punished rather than the sense of high prestige”, thus deciding that the decree he talks about is criminal law. Although the Aristotle theory actually emphasizes the influence of the decree in shaping moral norms or cultivating virtues, this is not subject to the decree’s protecting network evaluation. For example, laws on the establishment of public schools, or laws on the establishment of public schools for the establishment of national teaching in the courses, can serve as a means to cultivate students’ virtues, but students are not threatened here (if any, the ones who are threatened may be those schools that do not want to set up national teaching courses or their responsible persons). Another difference between Confucianism and Aristotle’s doctrine that Huang Yong saw may exist: for Aristotle, those who should have the highest position and honor are leaders who have outstanding national virtues, caring for public good, and having the talent to think about how to realize public good; for Confucius, it is not the national virtues that make a person worthy of being a political leader., but more ordinary virtues.
Mikel Sander, a master of “Shen Daier”, studied at Blandis in 1975 and studied at Niu in 1981. href=”https://blog-tw.net/Sugar/”>Finance monthly priceZinjiang University received a doctorate in philosophy. She has taught at Harvard since 1980. In 2003, she was named an academician of the American Academy of Humanities and Sciences. In 2008, she won the ameriFinance meaningCan Political Society has given a special award; now it is a Harvard Major LiteratureInsuranceThe Governance Seminar of the Institute of Science and Technology, and also served as a visiting professor at the Paris Major; he is an important part of political philosophy, law, and ethics research, and his representative works include “The Limits of Unrestrained Issues and Righteousness”, “The Distress of the People: American Looking for a Public Philosophy”, “Anti-improvement Cases: Ethics in the Era of Genetic Engineering”, “Rule: What to Do”, “Things Can’t Buy: Money and Righteous Offense and Defense”, etc.
The article “The Righteousness of Virtue: Confucianism’s Amendment to Sander’s Righteousness” by the Chinese major in Hong Kong is taught by Huang Yong, whose principles are profound and focus from “the rightness of virtue” to “the rightness of virtue”. The former focuses on the main nature of other virtues (such as “harmony”), while the latter describes a distributive righteousness. Baocai Sweetheart Network Huang Yong’s teaching correctly pointed out my sympathy for the latter. In Aristotle (Αριστοτέλης, Sweetheart Garden 384-322 BC), the right way to assign an item depends on its goal; the best flute should be regarded as the most outstanding violinist, because the goal of a fine instrument is to be able to play it well. A righteous assignment is to distribute items to those who deserve it, because they have corresponding virtues, merits or excellence.
We can’t see the moral vision behind Aristotle’s view: a beautiful Stradivari violin was auctioned, with two competitors – one is the most powerful violinist in the world, and the other is a favorite to join me, who wants to show this violin on his own wall of his living room. If my favorite family bids higher than the violinist, people would think that the auction process is fair and the result is unfortunate. The violin is more suitable for the violinist, and it is more justified in Aristotle’s meaning. This is not only because the violinist’s playing will bring more fun to more people than the private show of my favorite family, but also because a beautiful violin is not just a wealthy point. It is generated for “play” rather than “display”. When the Stradivari violin is played by the violinist and the melody flows, its purpose or potential has achieved the most sufficient reality.
This reasoning method adheres to goal theory because it includes reasoning about the “telos” of the violin. But this reasoning is not, as some think, a metaphysical exploration of the essence of lifeless objects; it explores the meaning and purpose of a social reality—and this is musical role. This feature of goal theory reasoning makes it closely related to honor and recognition problems. We have music halls, music groups, music reviewers, etc. One of the reasons is to respect and recognize excellent music experience, cultivate appreciation, and inspire talented young musicians to simulate violinists.
To Aristotle, righteousness is both in line with the goal and is about honor. In order to decide how to assign Stradivari violin, people need to think about the purpose of music playing, as well as the virtues it respects and cultivates.
Aristotle applied the same reasoning to the assignment of positions and honors in political cooperation. He believes that the highest position and honorary assignment should not be based solely on wealth or the majority of people’s opinions. The reason is that: from the right way to understand, political cooperation is not just for the protection of property or for the benefit of most people. On the contrary, the goal of political cooperation is to cultivate the character of the people and promote their careers. Therefore, the highest position and honor should be awarded to those who best suit this influence, those with outstandingPeople with national virtues.
Perrickley, a famous ancient Greek politician, should hold the highest position as a VIP. One of the reasons is that they can formulate wise policies. But a deeper perspective is about honor: the public recognizes those who have outstanding national virtues and establishes them as examples of nationals, so that they can teach in the outstanding city-state.
Huang Yong described my views as the “rightness of virtue” of Neo-Aristotle’s theory, and then discovered that it was near the path of Confucianism. Rors (J.B.Rawls.1921-2002) and others separated the right from virtue and character. From this difference, Confucian righteousness aimed at cultivating the virtues of the people: Confucianism and Aristotle both criticized it so that the people had virtue was one of the main responsibilities of the bureau.
Huang Yong saw that both Aristotle and Confucianism believed that political leaders could cultivate the virtues that aged arise, but there was a major difference between the two: Aristotle believed that political leaders promoted virtues by promulgating decrees; Confucius (551-479 BC) believed that political leaders promoted virtues through individual examples and tribute rules. Huang Yong wrote: “Through legislation and the implementation of ruling laws, the people are virtuous, and this view is harmonious with Confucianism.” [Note 2] He also inscribed Confucius as a basis: “Tao it to govern, ruling it to punish, and being free from being vulnerable; Tao it to virtue, ruling it to be gifted, and being generous and magnanimous.” [Note 3]
Huang Yong was able to praise the contradiction between the two: laws can shape moral standards or cultivate virtues, and this is not only a matter of discrimination based on the ruling direction of laws. It’s okay to th
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