Modesty, Confucianism, and Active Indifference

Autor/in	Sin, William
Titel	Modesty, Confucianism, and Active Indifference
Quelle	In: Educational Philosophy and Theory, 55 (2023) 2, S.158-168 (11 Seiten)Infoseite zur Zeitschrift PDF als Volltext Verfügbarkeit
Zusatzinformation	ORCID (Sin, William)
Sprache	englisch
Dokumenttyp	gedruckt; online; Zeitschriftenaufsatz
ISSN	0013-1857
DOI	10.1080/00131857.2022.2082939
Schlagwörter	Confucianism; Personality Traits; Moral Values; Asian Culture; Philosophy; Metacognition; Moral Development; Teaching Methods; Values Education; Interpersonal Relationship; Individual Development; Buddhism; Ceremonies + Suchen Sie Ihr Suchwort? Konfuzianismus; Individual characteristics; Personality characteristic; Persönlichkeitsmerkmal; Moral value; Ethischer Wert; Philosophie; Meta cognitive ability; Meta-cognition; Metakognitive Fähigkeit; Metakognition; Moralische Entwicklung; Teaching method; Lehrmethode; Unterrichtsmethode; Werterziehung; Interpersonal relation; Interpersonal relations; Interpersonelle Beziehung; Zwischenmenschliche Beziehung; Individuelle Entwicklung; Buddhismus; Zeremoniell
Abstract	How do people acquire modesty? A simple answer is: if people see that modesty is a worthy trait, they will incorporate it into their character. However, sometimes the knowledge that one is modest would undermine one's modesty. So, Driver claims that the modest person must not know his merits. If we are to accept Driver's claim, it would be difficult for us to conceive how learners can consciously acquire this virtue. In response, Bommarito puts forward a more moderate claim. The modest person does not need to be ignorant of his good qualities; even if he knows about them, he must not pay attention to them. Bommarito's explanation opens a space for Asian philosophers to engage in the debate. Asian philosophers generally emphasize the importance of practice and how practitioners must attend to the state of their consciousness so that they are not carried away by their desires. With regard to this, I put forward two ideas in this paper. First, I propose a third account of modesty, the knowledge account. I argue that modesty, in its worthy form, requires an agent's understanding of his temptations and weaknesses. Second, I will explain the Confucian view of moral education in regard to this discussion. I introduce strategies regarding learners' acquisition of virtues, including self-cultivation and cultivation through following rituals in interpersonal affairs. I believe that the Confucian view of moral education would enable agents to acquire virtues without the self-denial that troubles Driver and Bommarito. (As Provided).
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Erfasst von	ERIC (Education Resources Information Center), Washington, DC
Update	2024/1/01