lects (pp. 247248) seems like pushing at an open door. Not only does Fingarette never see his view as excluding others, but his suggestion is very much in a Wittgensteinian line, never referring to a "theory" of ritual. However, since the publication in 1972 of Fingarette's Confucius: The Secular as Sacred, much scholarship has been produced, including a completely different theory of ritual offered in 2008 by Seligman, Weller, Puett, and Simon, in Ritual and Its Consequences: An Essay on the Limits of Sincerity (Oxford University Press), showing how ritual defines the theoretical boundaries of imagined worlds. Dealing with their suggestion is therefore indispensable in the context of wishing to refute a theory of ritual in the Analects. Finally, in the context of his attack on Confucian theory, Peterman refers to Zhu Xi's metaphysical views (pp. 182184). Yet, is it clear that Zhu Xi offers metaphysical grounding to Confucianism? Certainly one should agree that Confucianism is not about metaphysics, and that Zhu Xi, living in the Song, applies some metaphysical terminology in a time-honored manner as appropriate to his own language game. Yet perhaps it can be seen as an attempt at showing that, even in the new
Philosophy East and West – University of Hawai'I Press
Published: Dec 28, 2017
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