Fingarette’s Confucius and Historical Contingency
I’m just going to post on Fingarette like I’m serving hors d’oeuvres. So, here goes.
So, according to Fingarette’s Confucius, the value of the individual can’t transcend the particular set of ceremonies in which the individual is embedded. On Fingarette’s reading, Confucius is committed, then, to the value of individuals being tied specifically to the Zhou ritual ceremonies. I don’t think Confucius could say something more Rorty-like–namely, that though the particular tradition is dependent on historical contingency, with a bit of irony and reflection, we can embrace the historically contingent and imbue it with value that we recognize to be contingent, since there isn’t any non-contingent value to be had in any case. In other words, Confucius could not think of the Zhou rituals, in so many words, as being historically contingent; he thinks they are absolutely valuable. That doesn’t mean Fingarette’s Confucius is committed, in so many words, to universal values; it means he doesn’t really think in terms of universal versus historically (or culturally) contingent values. His commitment to the Zhou is naively universalist in its assumption of superiority to the norms and mores of “the barbarians.”
I might have caricatured Rorty, or Fingarette for that matter. Comments welcome, as always.
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