| Abstrakt: |
The distinction between interdependent and dependent virtues is a heuristic device for sorting out the virtues.I make no claim as to completeness or to a sharp division of dependent virtues as belonging to one cardinal rather than another, for as I have pointed out, there are overlapping dependent virtues of ren and yi such as yong and kuan. Notably the virtues of intelligence are complementary to the virtues of character, and they comprise a few virtues not particularly emphasized by Aristotle, but the idea ofphronimous or man of practical wisdom seems implicit in the idea of the exercise of yi, which may be elaborated by Xunzi's conception of zhilu or wise and well-informed deliberation,a topic I discussed elsewhere. Antonio s. cua* VIRTUES OF JUNZI Throughout theLunyu,we find frequent occurrence of certain terms such as ren (benevolence, humaneness), li (rules of proper conduct, ritual, rites), and yi (rightness, righteousness. fittingness), indicating Confucius's ongoing concern with the cultivation of fundamental virtues. Thus,bothren andyi may be said to be the constituent and foundational elements of de. 7 In order to avoid misunderstanding, let us note that dependent virtues are virtues, as they reflect personal merits, even though their ethical significance is determined by their connection with one or more cardinals. [Extracted from the article] |
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