東華大學圖書館 |

語系: 繁體中文

說明(常見問題)

回圖書館首頁

手機版館藏查詢

登入

回首頁

切換: 標籤 | MARC模式 | ISBD

Ethics from a daocentric perspective...

Lee, Jung Hyup.

FindBook

Google Book

Amazon

博客來

Ethics from a daocentric perspective: Normativity, virtue, and self-cultivation in early Daoist thought.

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	Ethics from a daocentric perspective: Normativity, virtue, and self-cultivation in early Daoist thought./
作者:	Lee, Jung Hyup.
面頁冊數:	167 p.
附註:	Source: Dissertation Abstracts International, Volume: 64-04, Section: A, page: 1299.
Contained By:	Dissertation Abstracts International64-04A.
標題:	Religion, Philosophy of. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=3087296

Ethics from a daocentric perspective: Normativity, virtue, and self-cultivation in early Daoist thought.
Lee, Jung Hyup.

Ethics from a daocentric perspective: Normativity, virtue, and self-cultivation in early Daoist thought. - 167 p.

Source: Dissertation Abstracts International, Volume: 64-04, Section: A, page: 1299.

Thesis (Ph.D.)--Brown University, 2003.

This dissertation examines the moral dimensions of early Daoist thought in dialogue with contemporary moral philosophy and comparative religious ethics. I begin by considering some of the barriers, both academic and cultural, which have impeded a full appreciation of early Daoism as a moral tradition. I suggest that the lingering legacy of Orientalist assumptions in contemporary Western understandings of Daoism in concert with our inherited conception of “morality” as a special system of obligations have conspired to obscure the ethical significance of early Daoist texts. I attempt to remedy this situation by first defining morality in terms of the question “How should one live?” rather than exclusively in terms of obligations and duties. By expanding the domain of the moral, it is my contention that we will possess a more inclusive comparative apparatus for the study of non-Western ethical traditions, particularly those which emphasize the virtues and ways of life. I then suggest that the most perspicuous way of seeing how a tradition asks and answers the question “How should one live?” is to examine its sources of normativity, or what justifies the claims that ethics makes on moral agents, and how they are realized within its larger practices and forms of life. Employing this methodological framework, I argue that we can view early Daoism as a form of virtue ethics which commends its practitioners to cultivate certain virtues of the <italic> Dao</italic> (“the Way”), its source of normativity. In essence, what early Daoists seemed to have been doing is actually cultivating specific virtues of the Dao through their specifc “techniques of the Way.” Particular attributes of the Dao such as “tranquility” (<italic> jing</italic>), “emptiness” (<italic>xu</italic>), “responsiveness” (<italic>ying</italic>), and “selflessness” (<italic>wu-si</italic>), when acquired in inner cultivation practices and exercised in intelligent awarenss, can all be characterized as stable psycho-physiological states or dispositions which seem to enable the early Daoist to achieve those goods and excellences indicative of the well-lived life and integral to the general project of human flourishing. It is through such cultivation, according to early Daoist texts, that one fully realizes the Good.Subjects--Topical Terms:

1017774
Religion, Philosophy of.

Ethics from a daocentric perspective: Normativity, virtue, and self-cultivation in early Daoist thought.
LDR:03326nmm 2200277 4500 001 1855074
005 20040609162029.5
008 130614s2003 eng d
035 $a (UnM)AAI3087296
035 $a AAI3087296
040 $a UnM $c UnM
100 1 $a Lee, Jung Hyup. $3 1942897
245 1 0 $a Ethics from a daocentric perspective: Normativity, virtue, and self-cultivation in early Daoist thought.
300 $a 167 p.
500 $a Source: Dissertation Abstracts International, Volume: 64-04, Section: A, page: 1299.
500 $a Adviser: John P. Reeder, Jr.
502 $a Thesis (Ph.D.)--Brown University, 2003.
520 $a This dissertation examines the moral dimensions of early Daoist thought in dialogue with contemporary moral philosophy and comparative religious ethics. I begin by considering some of the barriers, both academic and cultural, which have impeded a full appreciation of early Daoism as a moral tradition. I suggest that the lingering legacy of Orientalist assumptions in contemporary Western understandings of Daoism in concert with our inherited conception of “morality” as a special system of obligations have conspired to obscure the ethical significance of early Daoist texts. I attempt to remedy this situation by first defining morality in terms of the question “How should one live?” rather than exclusively in terms of obligations and duties. By expanding the domain of the moral, it is my contention that we will possess a more inclusive comparative apparatus for the study of non-Western ethical traditions, particularly those which emphasize the virtues and ways of life. I then suggest that the most perspicuous way of seeing how a tradition asks and answers the question “How should one live?” is to examine its sources of normativity, or what justifies the claims that ethics makes on moral agents, and how they are realized within its larger practices and forms of life. Employing this methodological framework, I argue that we can view early Daoism as a form of virtue ethics which commends its practitioners to cultivate certain virtues of the <italic> Dao</italic> (“the Way”), its source of normativity. In essence, what early Daoists seemed to have been doing is actually cultivating specific virtues of the Dao through their specifc “techniques of the Way.” Particular attributes of the Dao such as “tranquility” (<italic> jing</italic>), “emptiness” (<italic>xu</italic>), “responsiveness” (<italic>ying</italic>), and “selflessness” (<italic>wu-si</italic>), when acquired in inner cultivation practices and exercised in intelligent awarenss, can all be characterized as stable psycho-physiological states or dispositions which seem to enable the early Daoist to achieve those goods and excellences indicative of the well-lived life and integral to the general project of human flourishing. It is through such cultivation, according to early Daoist texts, that one fully realizes the Good.
590 $a School code: 0024.
650 4 $a Religion, Philosophy of. $3 1017774
650 4 $a Literature, Asian. $3 1017599
650 4 $a Religion, History of. $3 1017471
690 $a 0322
690 $a 0305
690 $a 0320
710 2 0 $a Brown University. $3 766761
773 0 $t Dissertation Abstracts International $g 64-04A.
790 1 0 $a Reeder, John P., Jr., $e advisor
790 $a 0024
791 $a Ph.D.
792 $a 2003
856 4 0 $u http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=3087296