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IntroToEthics.bbl
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\field{abstract}{One of the core doctrines of Mozi is his teaching on jian'ai, and this is discussed primarily in the three chapters bearing this term in their title. The term "jian'ai" and its theme also appear scattered throughout the Mozi, such as in chapters like Standards and Rules and the Intention of Tian. Jian'ai has been translated into English as Universal Love, Inclusive Care, Impartial Care, and other similar phrases. As these various translations suggest, there is not yet a prevailing consensus on the exact meaning of jian'ai. Despite his renowned clarity and simplicity and his skill at argumentation, those who try to pin down Mozi's teaching on jian'ai soon encounter difficulties. In addition to these difficulties, another obstacle to deciphering Mozi's jian'ai is Mengzi's criticisms of Mozi. The author have tried here to make sense of Mozi's doctrine of jian'ai and argued that Mengzi's simple appraisal of love without distinctions cannot capture the complexity of Mozi's thought.}
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\keyw{499-200 B.C. Warring States period ; Argumentation ; Chinese culture ; Chinese literature ; Criticism and interpretation ; discrimination ; English language ; Ethics ; impartiality ; Love ; Meaning ; Mengzi ; Mengzi(ca. 372-ca. 289 B.C.) ; Mo-tzu ; Mozi ; Mozi (philosopher) ; Philosophers ; Philosophy ; prose ; Semantics ; Simplicity ; Teaching ; Theme ; Translation ; universality ; Works}
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\field{abstract}{{The early utilitarians were strong champions for the equal treatment of women, yet contemporary feminists are some of consequentialism’s biggest critics. Arguing from a more generous account of what counts as consequentialist moral reasoning, this chapter identifies feminist criticisms of consequentialism and sees whether, and to what extent, feminism and consequentialism can be reconciled. It argues that a feminist version of consequentialism is possible and, regardless, that all feminist moral theories contain significant consequentialist elements which it would be a mistake to ignore. Finally, it suggests that all feminist approaches to ethics ought to accord some role to consequences and results, and therefore ought to contribute to debates and discussions within consequentialist ethics.The early utilitarians were strong champions for the equal treatment of women, yet contemporary feminists are some of consequentialism’s biggest critics. Arguing from a more generous account of what counts as consequentialist moral reasoning, this chapter identifies feminist criticisms of consequentialism and sees whether, and to what extent, feminism and consequentialism can be reconciled. It argues that a feminist version of consequentialism is possible and, regardless, that all feminist moral theories contain significant consequentialist elements which it would be a mistake to ignore. Finally, it suggests that all feminist approaches to ethics ought to accord some role to consequences and results, and therefore ought to contribute to debates and discussions within consequentialist ethics.The early utilitarians were strong champions for the equal treatment of women, yet contemporary feminists are some of consequentialism’s biggest critics. Arguing from a more generous account of what counts as consequentialist moral reasoning, this chapter identifies feminist criticisms of consequentialism and sees whether, and to what extent, feminism and consequentialism can be reconciled. It argues that a feminist version of consequentialism is possible and, regardless, that all feminist moral theories contain significant consequentialist elements which it would be a mistake to ignore. Finally, it suggests that all feminist approaches to ethics ought to accord some role to consequences and results, and therefore ought to contribute to debates and discussions within consequentialist ethics.}}
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