By Kwong-Loi Shun, David B. Wong

The chinese language moral culture has frequently been concept to oppose Western perspectives of the self--as self sufficient and possessed of person rights--with perspectives that emphasize the centrality of courting and group to the self. The essays during this assortment talk about the validity of that distinction because it issues Confucianism, the only so much influential chinese language tuition of suggestion. (Alasdair MacIntyre, who has considerably articulated the necessity for discussion throughout traditions, contributes a concluding essay of commentary.)

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17 In this passage Feinberg actually suggests two, importantly different, positions. Early on he says, “claiming enables us ‘to stand up like men’” [italics mine] et cetera. In other words, he says that making claims is either itself sufficient to “stand up like men” or at least part of a sufficient condition for doing so. This view does not necessarily entail a criticism of Confucianism or other moral systems that do not posit rights because it leaves open the possibility that there are other ways that are sufficient to recognize dignity and equality between human beings.

For purposes of this chapter, I adopt Feinberg’s conception of rights understood as valid claims. , p. 251. Obviously what Feinberg says about legal claiming is much more clear and forceful than those extrapolated to moral claiming. Feinberg, op. , pp. 252–3. , p. 249. , p. 247. I assume it is implausible that the runner has a right against the batter to lay down a bunt. At most the runner might be said to have a right to expect the batter to try and lay down the bunt, but such a right is epistemological, not a claim right.

May simply be respect for their rights, so that there cannot be the one without the other; and what is called “human dignity” may simply be the recognizable capacity to assert claims. To respect a person then, or to think of him as possessed of human dignity, simply is to think of him as a potential maker of claims . . these are the facts about the possession of rights that argue well their supreme moral importance. 17 In this passage Feinberg actually suggests two, importantly different, positions.

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