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1

Neo-Aristotelian Confucianism? Applicability of virtue ethics in early Confucian studies

100%
Silius V.
International Journal of Area Studies
|
2013
|
vol. 8
|
issue 1
70-89
EN
Since the 80’s of the last century a trend has emerged in the English language literature on Chinese thought that suggests reading early Confucian texts as a form of virtue ethics. However, Alasdair MacIntyre has presented early Confucian and Aristotle’s thoughts as incommensurable thought systems and doubted that notions and statements of one incommensurable thought system can be adequately expressed and addressed within the framework of another. This article discusses MacIntyre’s position and two strategies - employed by the proponents of virtue ethics interpretation of early Confucian texts - of meeting MacIntyre’s challenge. The article attempts to show that none of the responses were successful, thus leaving the quest for the most adequate philosophical framework to interpret early Confucian ethical thought open.
2

Najwyższa nauka Da xue 大學 — próba interpretacji tekstu w duchu wczesnego konfucjanizmu

63%
Pejda K.
Roczniki Humanistyczne
|
2018
|
vol. 66
|
issue 9: Sinologia
87-108
EN
The article contains translation of classical Chinese text Greatest Learning Da Xue 大學 and the interpretation of important terms such as de 德 and gewu 格物. Da Xue is a part of ancient Chinese texts Liji 禮記 but the reinterpretation of the text became later a basis of neo-confucian philosophy. I argue that Da Xue is a pragmatic manual for an individual who firstly wants to cultivate himself and being cultivated is able to change the world into confucian utopia. Hence the phrase gewu does not have a meaning of “investigating things” in order to understand li 理 but “understanding the order of things that come”.
PL
Artykuł zawiera tłumaczenie klasycznego chińskiego tekstu Najwyższa Nauka Da Xue 大學 oraz interpretację ważnych pojęć, takich jak de 德 i gewu 格物. Da Xue jest częścią starożytnych chińskich tekstów Liji 禮記, ale reinterpretacja tekstu stała się później podstawą filozofii neokonfucjańskiej. Twierdzę, że Da Xue jest pragmatycznym podręcznikiem dla osoby, która najpierw sama chce się udoskonalić, a udoskonalony jest w stanie zmienić świat w utopijny konfucjanizm. Stąd wyrażenie gewu rozumiem nie jako „badać rzeczy”, aby zrozumieć li 理, ale „zrozumieć porządek rzeczy, które nadchodzą”.
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