Abstract
This response to Robert Neville’s recently published The Good Is One, Its Manifestations Many asks two questions. First, does Neville’s ontology of value entail a commitment to an organismic cosmological position consistent with what we see in Chinese traditions like Confucianism and Daoism? Second, is Neville mistaken in favoring Xunzi’s over Mengzi’s understanding of human nature when a rapprochement is possible between them?
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