Professor of Chinese and Comparative Philosophy, Chair of the Department of East Asian Studies, Tel Aviv University; Major research field: Comparative Philosophy; Selected work: To Broaden the Way: A Confucian-Jewish Dialogue (2006).

Speech Abstract

 Renewing the Family

A Confucian-Jewish Model for a Dialogical Civilization

One's self definition as a traveler of the way - either as Confucian Dao or as Jewish Halakha - begins in one’s dwelling. In both Confucianism and Judaism, the traveler of the way is described in terms of human relations, based on family ethics. The differences in the understanding of family and the uniqueness of each of the traditions can contribute to suggesting a new inclusive angle to conflict resolution, based on seeing the other as one's family member.

This paper will discuss family reverence as xiao 孝 in Confucianism and as kibbud horim  כיבוד הוריםin Judaism as one's inborn mechanism for conflicts resolution within and without one's biological family. I will discuss Confucian and Jewish basic inclinations for understanding the other, as well as their spurs for action, based on self-reference which relies primarily on the family. While the perfection of God is by definition transcendental and demands an I -Thou relatedness (following Buber) between self and "absolute Otherness" (as Levinas suggests); the perfection of Dao presents "immanent transcendence" (as coined by Mou Zong-san) attained through human relatedness in a "fiduciary community" (as coined by Tu Wei-ming).

I will discuss Confucian xiao in terms of natural feeling; this-life oriented; "Super-Virtue" on which all other virtues lean; and a model for politics. Jewish kibbud horim will be characterized as a commandment rather than a feeling; eternity-oriented rather than life-oriented; "Yielding Virtue" which depends on other virtues, rather than a "Super Virtue"; and a model for economy rather than for politics.

Last, I will trace some guidelines for dialogue and conflict resolution based on family reverence as a point of departure in understanding the uniqueness of the other. Bridging cultural gaps through seeing family as model for society, I will suggest that only on the grounds of acknowledging differences(similarly to the differences among family members) can a dialogue be created despite significant conflicts.