Please wait a minute...
Frontiers of Philosophy in China

ISSN 1673-3436

ISSN 1673-355X(Online)

CN 11-5743/B

Postal Subscription Code 80-983

Front Phil Chin    2013, Vol. 8 Issue (1) : 31-52     DOI: 10.3868/s030-002-013-0004-3
research-article |
Is There a Place for Traditional Values and Virtues in Society Today?
Gerard Walmsley()
Department of Philosophy, St Augustine College of South Africa, Linden 44782, Republic of South Africa
Download: PDF(287 KB)   HTML
Export: BibTeX | EndNote | Reference Manager | ProCite | RefWorks

This paper argues that rather than looking to the past for a previously developed set of traditional values and virtues we should instead look to the past for ways of thinking about morality and ethics which may be found in the “tradition” and which may also be relevant for the contemporary situation. It examines the causes of the disconnection between traditional ways of thinking and the contemporary situation at two levels: the marginalization of morality and the disarray in ethics. Both aspects are found to be rooted in the emergence of the empirical scientific differentiation of consciousness. The paper then goes on to ask what resources in the tradition may be found to overcome the gap between ancient and modern, or traditional and contemporary, ways of thinking about morality and ethics. The contemporary relevance of the thought of Bernard Lonergan to this issue is examined.

Keywords virtues      values      Lonergan      modernity      tradition      morality      ethics      quantification     
Corresponding Authors: Gerard Walmsley,   
Issue Date: 05 March 2013
URL:     OR
[1] Tara Kennedy. The Ethics of Treating Animals as Resources: A Post-Heideggerian Approach[J]. Front. Philos. China, 2016, 11(3): 463-482.
[2] Teun Tieleman. The Early Stoics and Aristotelian Ethics[J]. Front. Philos. China, 2016, 11(1): 104-121.
[3] TAN Mingran. The Problem of Confucian Moral Cultivation and Its Solution: Using Ritual Propriety to Support Rule by Law[J]. Front. Philos. China, 2016, 11(1): 88-103.
[4] Tom Stoneham. Quine on Quantification and Existence[J]. Front. Philos. China, 2016, 11(1): 54-72.
[5] CHEN Guying. The Tradition of Emotive Writing in the Zhuangzi and Its Echoes in Later Generations[J]. Front. Philos. China, 2015, 10(3): 340-352.
[6] Leah Kalmanson,Sarah Mattice. The De of Levinas: Cultivating the Heart-Mind of Radical Passivity[J]. Front. Philos. China, 2015, 10(1): 113-129.
[7] YAO Xinzhong. An Eco-Ethical Interpretation of Confucian Tianren Heyi[J]. Front. Philos. China, 2014, 9(4): 570-585.
[8] Evangelos D. Protopapadakis. Environmental Ethics and Linkola’s Ecofascism: An Ethics Beyond Humanism[J]. Front. Philos. China, 2014, 9(4): 586-601.
[9] Jung-Yeup Kim. Confucian Ethical Practice as a Method of Creating and Sustaining Whiteheadian Beauty[J]. Front. Philos. China, 2014, 9(2): 318-328.
[10] WANG Kai. Xunzi: A Paradigm of Rationalistic Virtue Ethics in Early Confucianism[J]. Front Phil Chin, 2013, 8(3): 388-396.
[11] John Ramsey. The Role Dilemma in Early Confucianism[J]. Front Phil Chin, 2013, 8(3): 376-387.
[12] CHEN Lai. The Basic Character of the Virtue Theory of Mencius’ Philosophy and Its Significance in Classical Confucianism[J]. Front Phil Chin, 2013, 8(1): 4-21.
[13] Michael Slote. On Virtue Ethics[J]. Front Phil Chin, 2013, 8(1): 22-30.
[14] WEN Haiming. Confucian Co-creative Ethics: Self and Family[J]. Front Phil Chin, 2012, 7(3): 439-454.
[15] LI Chunying. Between Virtues and Blessings: A Discussion on Zhang Jiucheng’s Thoughts[J]. Front Phil Chin, 2012, 7(2): 191-216.
Full text