Confucian and Feminist Perspectives on the Self 81

erally, see Manfred Porkert, "The Difficult Task of Blending Chinese and Western
Science: The Case of Modern Interpretations of Traditional Chinese Medicine," in
Explorations in the History of Science and Technology in China, ed. Li Guohao et al.
(Shanghai: Shanghai Chinese Classics Publishing House, 1982), pp. 553-572.
9. Lisa Raphals, "The Mind Has N o Sex?: Essentializing Gendered Intelligence,"
paper read at the annual meeting of the Association of Asian Studies (1995), and cited
with the kind permission of the author.
10. Black, "Gender and Cosmology in Chinese Correlative Thinking," p. 167.
11. Nathan Sivin, "Why the Scientific Revolution Did Not Take Place in China-
O r Didn't It?" in Explorations in the History of Science and Technology in China, cd.
Li Guohao et al. (Shanghai: Shanghai Chinese Classics Publishing House, 1982), pp.
89-1 06.
12. This point is elaborated in Genevieve Lloyd, "The Man of Reason," in Women,
Knowledge, and Reality, ed. Ann Garry and Marilyn Pearsall (Boston: Unwin
Hyman, 1989). See also Harding, The Science Question in Feminism.
13. Henry Rosemont, Jr., "Rights-Bearing Individuals and Role-Bearing Persons,"
in Rules, Rituals, and Responsibility: Essays Dedicated to Herbert Fingarette, ed.
Mary I. Bockover (LaSalle, 111.: Open Court, 1991), pp. 71-101.
14. What follows for the next several pages is modified from my A Chinese Mirror:
Moral Repections on Political Economy and Society (La Salle, Ill.: Open Court, 1991),
chapter 3.
15. I first constructed this paraphrase in "Who Chooses?" in a Festschrift I edited
for Angus Graham: Chinese Texts and Philosophical Contexts (La Salle, Ill.: Open
Court,1991).
16. Catherine Keller, From A Broken Web: Separation, Sexism, and Self (Boston:
Beacon Press, 1986), pp. 197-198.
17. Ibid., p. 198.
18. "Chinese Alchemy and the Manipulation of Time," in Science and Technology
in East Asia, ed. N. Sivin (New York, 1977), p. 110.
19. Margaret Walker, "Moral Understandings: Alternative 'Epistemology' for a
Feminist Ethics," Hypatia 412 (1989): 22.
20. Annette Baier, "What Do Women Want in a Moral Theory?" Novs 19 (1985):
60; quoted in Jim Cheney, "Eco-Feminism and Deep Ecology," Environmental
Ethics 9 (Summer 1987): 129. I have profited much from Cheney's article and believe
that my arguments here are fully compatible with those he advanced for a new
morality; but I cannot take up the ecological issues in this chapter.
21. The title of a splendid work by Herbert Fingarettc: Confucius-The Secular as
Sacred (New York: Harper Torchbooks, 1972). For discussion, see my review in Phi-
losophy East and West 2614 (1976) and his response and my reply in Philosophy East
and West 28/4 (1978).
22. K u n Baier, "The Meaning of Life," in Twentieth Century PMosophy: The An-
alytic Tradition, ed. Morris Weitz (New York: Free Press, 1966). Moreover, Margery
Wolf has argued well and cogently that, in my terms, the ability to feel oneself linked
to ancestors as well as to descendants was much easier for men than women through-
out the history of China, owing t o patrilineal succession; a woman could achieve this
feeling only in descending order, through her uterine family. See Wolf's "Beyond the
Patriarchal Self: Constructing Gender in China," in Self as Person in Asian Theory
and Practice, ed. Roger T. Ames et al. (Albany, N.Y.: SUNY Press, 1994). Accepting