Sagehood

DEDICATION; PREFACE; CHRONOLOGY AND DRAMATIS PERSONAE;; PART I: KEYWORDS; 1 - SHENG/SAGE;; 1.1 "SAGE" IN THE CONFUCIAN TRADITION;; 1.1.1 HISTORICAL SURVEY;; 1.1.2 NEO-CONFUCIANISM;; 1.1.3 SHENGREN VERSUS JUNZI; 1.2 WESTERN IDEALS;; 1.2.1 GREECE;; 1.2.2 CONTEMPORARY SAINTS AND HEROES;; 1.3 CONCERNS ABOUT SAGEHOOD;; 1.3.1 IS SAGEHOOD REALISTIC ?; 1.3.2 IS SAGEHOOD DESIRABLE?; 2 - LI/COHERENCE;; 2.1 FIRST STEPS;; 2.2 SUBJECTIVE AND OBJECTIVE;; 2.2.1 NATURE AND SUBJECTIVITY;; 2.2.2 SETTLED COHERENCE AND OBJECTIVITY;; 2.3 LI AND QI; 2.4 ONE AND MANY;; 2.5 NORMATIVITY AND CREATIVITY;; 3 - DE/VIRTUE;; 3.1 VIRTUE AS A BRIDGE CONCEPT;; 3.2 EARLY; 3.3 NEO-CONFUCIAN; 3.4 FINAL THOUGHTS;; 4 - HE/HARMONY;; 4.1 EARLY CLASSICAL SOURCES;; 4.1.1 COMPLEMENTARY DIFFERENCES;; 4.1.2 NATURAL PATTERNS AND CREATIVITY;; 4.2 THE ZHONGYONG ("DOCTRINE OF THE MEAN");; 4.3 SONG NEO-CONFUCIANISM;; 4.4 WANG YANGMING: SUMMARY AND INITIAL ENGAGEMENT;; 4.4.1 HARMONY, COHERENCE AND ONE BODY;; 4.4.2 A CONTEMPORARY EXAMPLE;; 4.4.3 POLITICS;; PART II: ETHICS AND PSYCHOLOGY;; 5 - THE SCOPE OF ETHICS: DIALOGUE WITH SLOTE AND MURDOCH;; 5.1 BALANCE AND HARMONY IN SLOTE'S AGENT-BASED ETHICS;; 5.1.1 CARING, HUMANENESS (REN ?), AND EMPATHY;; 5.1.2 TWO KINDS OF BALANCE;; 5.1.3 THE MOTIVATION FOR OVERALL BALANCE;; 5.1.4 AGENT-BASING;; 5.1.5 REVERENCE;; 5.2 MURDOCH ON THE IMPORTANCE OF A TRANSCENDENT GOOD;; 5.2.1 UNITY, MYSTERY, AND FAITH;; 5.2.2 SELFLESSNESS;; 5.3 CONCLUSION: THE SCOPE OF ETHICS;; 6 - CHALLENGING HARMONY: CONSISTENCY, CONFLICTS, AND THE STATUS QUO;; 6.1 NUSSBAUM AND STOHR AGAINST "HARMONY";; 6.2 IMAGINATION;; 6.3 MAXIMIZATION;; 6.4 RESIDUE;; 6.4.1 COMPLICATING THE PICTURE;; 6.4.2 GRIEF VERSUS REGRET;; 6.5 DIMENSIONS OF DILEMMAS;; 6.6 EMOTIONAL VANILLA?;; 6.6.1 MYERS'S CHALLENGE;; 6.6.2 NEO-CONFUCIANS ON ANGER;; 6.6.3 CONCLUSIONS;; 7 - SAGELY EASE AND ETHICAL PERCEPTION;; 7.1 WANG YANGMING ON ANALECTS; 2:4; THE CENTRALITY OF "COMMITMENT";; 7.1.1 COMMITMENT IN CLASSICAL TEXTS;; 7.1.2 COMMITMENT IN WANG YANGMING;; 7.1.3 DEEPENING OUR COMMITMENT;; 7.2 CONNECTING "COMMITMENT" TO "UNITY OF KNOWLEDGE AND ACTION";; 7.3 CUA ON COMMITMENT TO REALIZING A HARMONIOUS WORLD;; 7.3.1 ACTIVE MORAL PERCEPTION;; 7.3.2 CREATIVITY REVISITED;; 7.4 A FULLER PICTURE;; 7.4.1 MURDOCH ON M AND D;; 7.4.2 INTRUSIONS OF THE SELF;; 7.4.3 "TRUE VISION OCCASIONS RIGHT CONDUCT";; PART III: EDUCATION AND POLITICS; 8 - LEARNING TO LOOK FOR HARMONY;; 8.1. STAGES OF ETHICAL EDUCATION;; 8.1.1 LESSER LEARNING;; 8.1.2 ESTABLISHING A COMMITMENT;; 8.1.3 MATUR(ING) COMMITMENT;; 8.2. PRACTICES OF SELF-IMPROVEMENT;; 8.2.1 SPIRITUAL EXERCISES;; 8.2.2 RITUAL;; 8.2.3 READING;; 8.2.4 ATTENTION - FIRST STEPS;; 8.2.5 REVERENCE;; 8.2.6 FURTHER IMPLICATIONS;; 8.2.7 REVERENCE AND COHERENCE;; 8.2.8 SELF-RESTRAINT AND QUIET SITTING;; 8.2.9 CONCLUSION;; 9 - ENGAGING PRACTICES;; 9.1 THE NATURE OF COMMITMENTS;; 9.2 STAGES AND THE ACCESSIBILITY OF SAGELY IDEALS;; 9.3 ATTENTION REVISITED;; 9.4 IMAGINATION AND FANTASY;; 9.5 DIALOGUE;; 9.6 FAITH AND BELIEF;; 10 - THE POLITICAL PROBLEM;; 10.1 INTRODUCTION: THE TROUBLE WITH SAGEHOOD;; 10.2 SAGE AND POLITICS IN SONG-QING NEO-CONFUCIANISM;; 10.2.1 SAGE-KING IDEAL;; 10.2.2 LIMITS AND GUIDANCE;; 10.2.3 RITUAL; 10.2.4 INSTITUTIONS;; 10.2.5 VAULTING AMBITION: RULERS WHO THINK THEY ARE SAGES;; 10.3 CONFUCIAN SOFT AUTHORITARIANISM;; 10.4 SEPARATING THE MORAL FROM THE POLITICAL?;; 10.4.1 YU YINGSHI AND XU FUGUAN;; 10.4.2 MOU ZONGSAN;; 11 - SAGES AND POLITICS: A WAY FORWARD;; 11.1 PERFECTION AND FALLIBILITY;; 11.2 REVERENCE AND RITUAL;; 11.3 PERFECTIONISM AND INSTITUTIONS;; 11.3.1 MODERATE PERFECTIONISM;; 11.3.2 CONFUCIAN STATE PERFECTIONISM;; 11.3.3 SPECIFICITY AND PARTICULARISM;; 11.4 PARTICIPATION;; 11.4.1 THREE ARGUMENTS;; 11.4.2 IMPLICATIONS AND OBJECTIONS;; 11.5 LAWS AND RIGHTS AS A SYSTEM OF SECOND RESORT;; 11.5.1 RULE BY LAW;; 11.5.2 LAW AND MORALITY;; 11.5.3 A CONFUCIAN APPROACH;; CONCLUSION: THE FUTURE OF CONTEMPORARY CONFUCIANISMS; BIBLIOGRAPHY; INDEX LOCORUM; GENERAL INDEX