Abstract

Bioethics , although based on the life sciences the ethical issues raised by the core, but on the basis of ethics and traditional ethics is still closely related. In this paper, Engelhardt's "basis of bioethics," a book as a reference point to illustrate how to respond to post-modern Confucian ethics presented by relativism and nihilism, and Confucianism how to provide a general, secular ethics, with to communicate with different moral background, that is, the moral strangers between the communication possible. This paper argues that Engler in general, secular ethics and general ethics requirements of construction with the same purpose, as the Confucian ethics of civilization, or even all, in fact, has a double face, Confucianism on the one hand to provide a set of ritual indoctrination with content, specific ethics, and partly to provide a general benevolence of conscience, secular ethics, that is, universal, non-content, the general ethics. These two ethics are not exclusive relationship, but must interact with one. Secondly, the paper also shows that "Do unto others, do not impose on others" to have such a heart within the heart to push him to push whether it can effectively construct a method both for more than two kinds of ethics. This last is the basis of reasonable belief as to illustrate the practice of Confucian benevolence and conscience, but the knowledge of the product, although not logically valid inferences in its universality, but it is a reasonable belief, because we have a practical and rational for the basis, and as a basis for settlement through dialogue and self-Hom, should be able to form an open process and beliefs, as the foundation for the road. Finally, the paper emphasizes the ritual indoctrination by the benevolence of conscience between the content, there should be middle of ethical principles to the general, secular morality and specific, were the moral content is established between the theory and operation of the logic, so that moral principles to improve the operability. At the same time, the specific ethics must set up the appropriate specific life, therefore, will experience the richness of the content is very important in this, we particularly stress the inquiring and Zhu Xun Zi "Law for the king," the concept of moral principles in order to enrich the specificity. In short, the existence of Confucianism is not completed, but a being undertaken in the course, they do not necessarily fully aware of Confucianism is the only ethics, but ethics is a valuable, which is divided in a special, but also justified a special sub-components, namely, Confucianism aspire often said lies. Although revolving around the ethical issues raised by life science, bioethics is intimated related to traditional ethics regarding the foundation of ethics. In this article, we take Engelhard's The Foundations of Bioethics as the reference point, stating how Confucianism responds to the relativism and nihilism presented in post-modem ethics and how Confucianism provides an ordinary and secular ethics whereby to communicate with people of different moral backgrounds, that is, to make the communication between moral strangers possible. Here it is assumed that Engelhard's demand of ordinary and secular ethics and his construction of general ethics are different in approaches but similar in results. As for Confucianism and even ethics of all civilizations, they all have double faces. On the one hand, Confucianism offers a set of substantial and concrete ethics through the education of rites; on the other hand, it provides a set of ordinary and secular ethics through benevolence and conscience. These two kinds of ethics are inevitably interactive rather than mutually exclusive. Then, we also explain here whether this inward approach - "don't do unto others what you don't want others do unto you"-can efficiently construct a set of ethics that possesses the two aforementioned faces. Based eventually on reasonable beliefs, this paper explains that the Confucian concepts of benevolence and conscience are the products of practical knowledge. Though we can't infer effectively in logic their generality, these beliefs are reasonable because they are based on practice and reason, which provide the grounds, through dialogues and self-negation, for a kind of open progresses and beliefs as the way to settle oneself down. Finally, it is stressed that from benevolence and conscience to the substance of the education of rites and music, there should be intermediate principles of morality which construct the logical relationship in theory and operation between the ordinary and secular morality and the concrete and substantial morality, improving on the operability of the principles of morality. In the meantime, concrete ethics is inevitably founded in correspondence with concrete life; therefore, the richness of experience is very important. Here we emphasize specifically the concepts of Zhu Xi's "studying the phenomena of nature in order to acquire knowledge" and Xun Zi's "modeling after latter kings" to enrich the concreteness of the principles of morality. All in all, Confucianism is an on-going progress rather than finished and completed entity. Confucianism is fully aware that it is not necessarily the one and only ethics, but one valuable ethics, that is, one of the many manifestations. And yet, any manifestations contain part of the one principle; and this is the common way that Confucianism aspires for