The role of emotion in moral judgment: the rebirth of traditional Chinese ethical thought in modern psychologyAbstract:
Traditional Chinese philosophy has conventionally viewed emotions as more of a barrier to moral acuity, whereas control and rationality have been the cornerstones. This paper argues against that school of thought and synthesizes traditional Chinese ethics with some state-of-the-art psychological work where emotions feature as the linchpin of moral judgment. More specifically, what it discusses is the role of emotions, such as empathy and guilt, in moral decision-making. This paper argues, based on the latest research in psychology, that, if emotions are well managed, they contribute positively to moral reasoning and ethical behavior. Combining principles of emotional regulation from Chinese ethics and contemporary psychological frameworks, this approach revivifies the classic philosophical argument while providing major cultural insights for modern ethical theory and moral psychology.
Keywords:
Emotions; Moral judgement; Traditional Chinese philosophy
Resumo:
A filosofia tradicional chinesa tem, convencionalmente, visto as emoções como uma barreira para a acuidade moral, enquanto o controle e a racionalidade têm sido os pilares. Este artigo argumenta contra essa escola de pensamento e sintetiza a ética tradicional chinesa com alguns trabalhos psicológicos de última geração, nos quais as emoções aparecem como o ponto central do julgamento moral. Mais especificamente, o que ele discute é o papel das emoções, como empatia e culpa, na tomada de decisões morais. Com base nas pesquisas mais recentes em psicologia, este texto argumenta que, se as emoções forem bem gerenciadas, elas contribuirão positivamente para o raciocínio moral e o comportamento ético. Combinando princípios de regulação emocional da ética chinesa e estruturas psicológicas contemporâneas, essa abordagem reaviva o argumento filosófico clássico e, ao mesmo tempo, fornece importantes percepções culturais para a teoria ética moderna e a psicologia moral.
Palavras-chave:
Emoções; Julgamento moral; Filosofia tradicional chinesa
Introduction
Many Chinese philosophers and modern psychological scholars have focused on the interaction between feeling and thinking in moral decision-making. Confucian and Taoist early Chinese philosophies have different views on this circumstance. Confucianism is one of the oldest worldviews, introduced by Confucius in the 5th century BC. It focuses on such values as reason, self-control and temperance. It is on the containment of self and others’ emotions towards the society’s smooth running. It emphasizes self-creation and cultivation with ‘ren’ or benevolence as the major virtue that entails concern and care for others while enforcing emotional discipline.
Daoism, on the other hand, as sponsored by Laozi and Zhuangzi, offers another way of handling emotions as natural derivations of the harmonious life cycle. Daoism highly appreciates the free-flowing and natural sounds of existence and emotions, not as something that needs to be tamed, but as something real.
The research on morality, conducted in contemporary psychology, alters the concepts of emotion and reason in moral decision-making. It is clear from the social intuitionist model that moral judgments are arrived at through emotion-based impressions, with reason helping to rationalize the impressions arrived at. Other similar researches demonstrate the approach of such feelings, as empathy or guilt for ethical actions.
This paper argues that synthesizing the traditional Chinese outlook and a Western psychological approach presents a maximally informative conception of moral judgment. Confucianism uses passion control for societal compliance, while Daoism enlightens passion as a reflection of the existential pattern of life. Current psychology aggravates that passion is pivotal in ethical decision-making. It will be, therefore, useful to conclude that both social-emotional regulation and social engagement are useful constructs for furthering the study and practice of moral behavior.
1 Traditional Chinese perspectives on emotions and moral judgement
1.1 Confucian thought
One of the oldest Chinese philosophical and ethical systems is Confucianism, which was created by Confucius (Kongzi) in the 5th century BCE. Confucianism, as a comprehensive set of principles, helps in understanding virtues, social order, and the regulation of emotions within personality and human society. It has not only shaped Chinese culture historically, but also continues to contribute to discussions on ethical problems in modern contexts, such as organizational behavior and moral education (Rasyid; Lestari, 2023). This paper argues that Confucian ethical principles, especially concepts like ren (benevolence) and li (propriety), provide a structured model for regulating emotions, making them particularly relevant for integration with modern frameworks like emotional intelligence.
Confucian ethics focuses on the cultivation of individual moral character, emphasizing adherence to li or ritual propriety to follow societal norms and maintain harmony. As per Confucius’ teachings, regulation of passions is as vital for maintaining one’s dignity as it is for preserving social harmony. His Analects emphasize that emotions, including anger and desire, must be regulated because they produce social disorder and unethical behavior (Matthyssen, 2021). For instance, Confucius noted that, when an individual cannot control their emotions, it reflects a broader inability to conform to moral and societal expectations (Cercas Curry, 2022).
This perspective aligns with the emphasis of Confucianism on self-regulation as a cornerstone of ethical behavior. Emotions are conceptualized not as a process of repression, but of cultivation whereby emotions, like anger and jealousy, are put to work in order to promote the virtues that include benevolence (ren), righteousness (yi), propriety (li) and wisdom (zhi) (Yuan et al., 2023). Modern psychology supports this view by demonstrating how emotional regulation and self-awareness foster ethical decision-making and interpersonal harmony.
The Confucian concept of the junzi, or gentleman, provides a practical framework for understanding the role of emotions in moral character. Junzi typifies moral disciplines in the form of self-restraint and coincides with the modern construct of emotional intelligence in regulating one’s own emotions and expressing them (Ge et al., 2021). Confucius described the junzi as someone who achieves equilibrium and moral clarity, acting as a moral exemplar in society. This ideal is explored in the Analects and further elaborated in texts, such as The Great Learning (Daxue), which emphasizes the transformative power of personal virtue.
Confucian teachings are supported by foundational texts, such as the Book of Documents (Shujing) and the Book of Rites (Liji), which expand on the ethical regulation of emotions. For instance, the Book of Rites advocates maintaining human emotion, whether it is anger or joy, for the sake of social stability and prevention from conflicts. The management makes sure the expression of emotions will be within the set moral and social norms (Seok, 2021).These teachings remain relevant today, where emotional self-regulation and adherence to ethical standards are central to various fields, including leadership and education.
Historical applications of Confucian ethics illustrate their practical significance. During the Han Dynasty, Confucianism was institutionalized as a state philosophy, shaping the administrators’ governance and ethical practices. Figures like Dong Zhongshu, on the other hand, focused on emotional discipline and virtuous conduct as the hallmarks of the first-class crop, showing the markings of Confucianism on moral and political order in his time. This penchant for ethical leadership fits well even in modern organizational settings, where the leader is expected to integrate emotional intelligence with moral responsibility (Zhang, 2021).
In contemporary settings, Confucian ethical concepts continue to influence East Asian cultures, particularly in education and corporate environments. Concepts including filial piety, subordination to authority figures and compliance with societal expectations have been modified to enhance ethical conduct and cultivate harmony within organizational settings (Zhang, 2021). For instance, anti-harassment policies and team-oriented practices in workplaces reflect Confucian values of mutual respect and emotional regulation. Similarly, educational systems in East Asia often integrate Confucian teachings, encouraging students to manage their emotions and cultivate moral virtues.
On a global scale, Confucian ethics offer a valuable perspective on the interplay between emotions and ethical behavior. The focus on self-regulation and virtue, as mechanisms for emotional management, establishes a foundation for tackling ethical dilemmas within multicultural environments (Wu, 2022). This perspective aligns with the modern psychological understanding that emotional intelligence and self-awareness are integral to ethical decision-making. For instance, Confucian teachings on li can be reinterpreted to promote emotional literacy, helping individuals navigate interpersonal conflicts and cultural differences with empathy and moral clarity.
By examining the historical and contemporary relevance of Confucian principles, it becomes evident that this ethical system continues to address the relationship among emotions, morality and societal stability. The ability to manage emotional intelligence well, combined with moral values, renders the Confucian values relevant and timely in both individual and organizational settings. Lessons learned, if well-grounded in historical examples and combined with current-day analysis, according to Yuan et al. (2023), can still constitute some of the most important guides for comprehensively understanding and living up to ethics in a globalizing world.
1.2 Daoist thought
Daoism, represented by Laozi and Zhuangzi, provides a unique vision of emotions and moral judgment, offering a flexible and adaptive perspective that contrasts with the structured approach of Confucianism. This philosophy emphasizes harmony with the Dao, or “the Way”, and strongly represents the idea of emotional balance rather than strict control - a deep framework for understanding emotions and moral behavior (Huang, 2020). Unlike Confucianism, which focuses on emotional regulation to maintain societal harmony, Daoism promotes alignment with the natural flow of life, allowing emotions to follow their course without suppression or overindulgence.
The Dao, as described in the Tao Te Ching, is the universe’s underlying principle, transcending shape and form while governing all existence. It represents the natural order, which must be respected and aligned with to achieve balance. The over-expression of emotions upsets this balance, bringing about misery to individuals and wars to the nation, according to Laozi. Indeed, in the Tao Te Ching, he talks of how excesses, whether of anger or of covetousness, result in a loss of balance: “He who stands on tiptoe is not steady. He who strides cannot maintain the pace” (Keping, 2021, p. 9). This emphasis on moderation reflects Daoist principles that view emotions as part of a dynamic system, best navigated through ease and adaptability rather than force. Modern psychology mirrors this perspective, advocating for emotional regulation strategies that balance natural expression and constructive control (Huang, 2020).
Central to Daoist thought is the principle of wu wei, often translated as “non-action” or “effortless action”. Wu Wei postulates that an individual should allow emotions to surface naturally and leave on their own without interference in an emotional context. Contrary to the Confucian practice of regulating with intention, wu wei allows for a spontaneous coexistence with life’s natural process and holds this imposed control as useless (He, 2021). For example, Laozi likens emotions to water: fluid, yielding and adaptable, capable of overcoming obstacles by moving around them. This metaphor reflects the Daoist belief that emotional resilience could be achieved through flexibility and yielding rather than resistance, supported further by the recent innovative therapeutic practice of mindfulness meditation (He, 2021).
The other major figure in this thought process is Zhuangzi, who develops these ideas further based on the moral aspect of relativity with respect to detachment of emotion in relation to Dao. He then went on to portray the ‘true person’ as never being interrupted during times of events and still capable of demonstrating that emotions are just a fleeting nature. His famous story of the butcher carving an ox provides a vivid illustration: the butcher relies not on force, but in his ability to navigate the anatomy of the ox and guide his blade where it will encounter the least resistance. Likewise, Zhuangzi believes that emotions should not be suppressed, but rather ‘steered’, or directed with the correct amount of consciousness and consideration. Such an approach can be also aligned with the basic principles of emotional intelligence, where self-awareness and contextually adequate responses are considered to be effective when addressing emotional challenges (Keping, 2021).
Remedial practices, such as meditation, Tai Chi and Qigong, are some of the tools that the Daoist tradition provides in maintaining a balanced emotional state. Meditation methods, like the “sitting and forgetting” (zuo wang), involves letting go of worldly things and getting to a state of tranquility and clarity. Tai Chi and Qigong consist of certain bodily movements accompanied with certain modes of thinking, which foster attunement with the Dao, bringing balance of the physical and the metaphysical. These practices have been proven to decrease stress and enhance mood, proving the applicability of Daoist techniques in contemporary mental and health sciences (He, 2021). For example, Tai Chi has been incorporated in corporate wellness programs to improve the leaders’ decision-making and emotional regulation, indicating their real-world utility.
Therefore, the morality, according to the Daoist perspective, is significantly different from rigorous codes of ethics. According to Laozi and Zhuangzi, true moral conduct is also natural and emerges in harmony with the Dao without reference to legal mandates. This makes Laozi’s paradoxical statement “the highest virtue is not virtue” more understandable. Thus, it possesses “virtue”, suggests that genuine ethical action is spontaneous and natural, and does not require an individual to force itself to a particular ethical behavior because it is natural to be ethical if one is in harmony with Dao (Tan, 2023). This leads to the criticism of the orthodox ethical systems of the thoughts because Zhuangzi believed that ethical systems are cultural constructs and, thus, are always relative. He also does not believe in strict adherence to ethics as there are rules and stipulations for most things today, though this part of his theory is more in line with current ideas of moral relativism (Tan, 2023).
Daoist concepts are still relevant today as they surprisingly provide many tips on handling emotions and ethical dilemmas. An example of applying Lao Tzu’s concept of wu wei, in leadership and conflict situations, is noninterference and flexibility which foster cooperation. People, who are emotionally self-aware and emotionally intelligent, are likely to address different interpersonal relationships and have ethical decision-making when under pressure (Luk, 2022). Daoist ideas are also used when it comes to stress and coping, as well as mental health with conceptual ideas that include balance and the idea of things flowing in harmony or Dao. The elements of therapeutic practice, like acceptance and commitment therapy (ACT), align with this concept in Daoism since it encourages an individual to accept experiences without an assessment and pursue behaviors that reflect their core values (Marsh, 2020).
Overall, it is evident that Daoism and Confucianism propose two different attitudes towards emotions, although these two outlooks are not incompatible and can be seen as complementary. The ebb and flow of emotions of Daoism contrast with the stricter enforcement of emotional regulation of Confucianism. From the above analysis, both hedges and Confucianism offer holistic understandings of emotions and how to manage them, especially in organizations and from a cross-cultural perspective (Luk, 2022). For example, in commercial organizations, Confucian values can serve as the basis for defining ethical conduct, while Daoist approaches can promote innovative angles to tackle some issues. Thus, this integration provides an optimal equilibrium between the conservative approach and dynamism, contributing to the person’s and society’s well-being.
Daoist emphasis also has deep implications for the process of self-development, stating that people should be spontaneous. Daoist practices also enable one to accept the feelings without being overwhelmed by them: an aspect that contributes to inner freedom and clearness. When such a perception is understood, it validates recent thinking on emotional intelligence that identifies empathy, self-awareness and self-regulation as essential components in pursuing and attaining career success (Huang, 2020). Also, the vision of emotions of Daoism, as the part of the natural cosmos, challenges ontological perspectives that stigma emotions as disorders, and advocates for more accepting and compassionate approaches to mental well-beings.
In an ethical viewpoint, Daoism provides an important context-oriented approach which might oppose the existence of rigid moralities. Relativism is a cultured approach as it embraces cultural differences and worldview while arguing that there is no one absolute right way to do things. That is why it has a special meaning in multicultural environments in which legislative moral paradigms do not always fit cultural diversity (Marsh, 2020). By emphasizing harmony with the Dao, Daoist ethics provide a universal yet flexible guide for navigating complex moral landscapes.
Daoism offers a distinctive and worthy perspective on the interrelation between emotions and moral judgments, since such relationships are in harmony, spontaneity and adaptiveness. The idea sets a practical tool to reach emotional balance and ethical clarity. Hence, it is of primary importance in solving contemporary problems. Thus, they are rather Laozi’s and Zhuangzi’s philosophical doctrines, practice of wu wei, and integration of Daoist principles into modern psychological theories that keep inspiring and guiding people in their pursuits of emotional and moral well-being. At the same time, refining the systematic approach, Confucianism rises to an increased understanding of emotion and structural flexibility in facing modern challenges.
2 Modern psychological insights on emotions and moral judgment
2.1 The social intuitionist model and dual-process theories
Contemporary empirical studies have recast the role of emotion in moral reasoning, challenging the traditional view that morality is purely a function of reason. One of the key contributors to this new perspective is Jonathan Haidt, whose Social Intuitionist Model suggests that moral decisions are primarily driven by intuitive feelings rather than logical deliberation (Demirkan, 2023). According to Haidt, people’s initial moral reactions stem from emotional intuitions, such as disgust, empathy, or anger, which are subsequently rationalized. For instance, Haidt’s studies demonstrate how individuals passionately respond to immoral scenarios, including bio-kinship between adults, willingly and rationally, without using consequential reasoning. Such immediate reactions tend to be perceived as ethically wrong, thereby pointing to the importance of affect as a determinant of ethicality (Demirkan, 2023).
As Haidt pointed out, his model fits into a broad group of dual-process theories recognized in psychology, which differentiate two kinds of mental processes. The first system is referred to as System 1, which is automatic, affective and intuitive whereas the second one is referred to as System 2, which is deliberate, rational and analytical (Piotr et al., 2024). When it comes to moral cognition, System 1 deploys intuition and emotion, which leads to efficient processing of simple moral cases, especially those with involvement of harm or injustice. For instance, people rely on intuition to determine that a given action is right or wrong even before they try to justify the reasoning that supports the decision. Subsequently, System 2 may be used to build reasonable explanations for these fast judgments, as corroborating studies have identified that moral reasoning is post-emotional (Piotr et al., 2024).
There has been more support by subsequent empirical research on this notion that emotions play a role in moral evaluation. For instance, Joshua Greene and collaborators, employing various functional neuroimaging methods, have revealed that choices in trolley dilemmas, connected with emotional conflicts, engaged the ventromedial prefrontal cortex in stimulation (Piotr et al., 2024). For instance, the decision-making dilemmas, such as the trolley problem whereby the participant is required to choose between killing one person in order to save many others, cause the participant to make emotion-based choices. These considerations aid the supposition that the affective and the moral systems are inseparable in the human brain.
In contrast, personal moral dilemmas, which are often associated with higher emotional response, engage the areas of the brain responsible for the executive functioning and decision making. Thus, this dichotomy shows that moral decisions do not solely rule with the heart or the head, but instead incorporate both. Also, cross cultural studies have corroborated this by showing that people, in different societies, use emotive considerations to evaluate moral dilemmas. Such findings reveal more calls to consider both emotional and cognitive frameworks of thinking in the assessment of moral systems.
2.2 The role of empathy in moral judgment
Empathy is yet another concept essential in the formation of the moral judgement. In essence, empathy is the act of identifying with another’s feelings. Ethical behavior is highly dependent on the capacity to empathize because empathy enhances the moral cues and the individual’s sense of moral responsibility. Empathy enables the individual to come up with a measure of helping, sharing and comforting others by just imagining himself or herself in the other person’s shoes. Such behaviors show how people having empathy improves the perceived worth of other people and make moral decision in a right manner to help them (Cascio et al., 2021).
Empathy also plays a pivotal role in moral responsibility. Martin Buber’s philosophical works expound that encountering a human being motivates ethical transformation as people strive to be moral. This recognition heightens ethical sensitivity and promotes the care for the others’ welfare, leading to a better ethical understanding. For instance, the people, who naturally understand the others’ pain, are more motivated in fighting for the oppressed ones’ rights and assisting those in need. This not only strengthens interpersonal relations, but also supports ethical decision-making on a societal level (Lara; Rueda, 2021).
However, empathy is not an absolute determinant of moral judgment and it does have its complications. Paul Bloom has pointed out that there are risks associated with empathy. Primarily, where empathy is extended unequally across groups. According to Bloom, empathy is detrimental to understanding people, species and the planet as it makes people put more effort into them, animals, or environment they are familiar with rather than the general issues affecting the whole society. For instance, care may compel one to perform humanitarian gestures for an individual but, at the same time, be indifferent to giant conglomerates. This limitation is due to the fact that the effects of empathy on moral reasoning are situational.
The Empathy-Altruism Hypothesis, formulated by C. Daniel Batson, builds on the previous reasoning to further develop the concept of altruism. For example, Batson argued that the empathy has the ability to compel people to be helpful to others as a result of such feelings without necessarily receiving a direct incentive to do so, thus showing one way that empathy promotes morality (DeHelian, 2000). In his studies, Batson found that people received a request for help from another individual more positively when the latter was depicted in a needy situation. This supports the assertion that empathy significantly contributes to ethical behavior because it encourages people to consider others’ welfare first.
This is complemented by Greene’s work that extends the literature by focusing on the role of empathy, in moral decisions, from an emotional perspective. For instance, based on his research, Greene postulates that empathy is at odds with reason in the moral dilemmas. However, in situations where one has to make a decision between having one person live while many die, he may end up yielding to the empathetic approach. Thus, the conflict between emotion and rationale is an inherent duality of empathy in moral decision making.
Thus, empathy is not only valuable for making personal choices, but also in societal and occupational spheres. For instance, CSR requires organizations to embrace empathy in responding to the society’s needs in order to gain a good reputation among the clients and boost employee morale (Raza et al., 2021). A business that cooperates with the community or responds to the community’s needs acts not only ethically, but also secures improved relations with stakeholders. Empathy makes up a critical aspect of care in medical ethics, which is vital in helping medical practitioners meet the patients’ emotional and psychological needs. Empathy contributes to strengthening the spirit of care and contributes to making ethical decisions in the medical field (Raza et al., 2021).
Closely related with these applications is the empathic approach to conflict resolution. Emotional intelligence by a mediator means using empathy in order to grasp the counterpart’s position and feel their fears, searching for a solution that would be also emotional for all the counterparties. Other negotiations for peace might be effective in cases where trust is developed due to empathy to increase cooperation since this will reduce barriers due to conflict. This aspect of empathy stresses the ability to connect emotionally in exploring and implementing resolutions to conflicts and fostering cooperation in personal and global relations (Raza et al., 2021).
Empathy also has profound effects on child upbringing and learning, among other areas of life. Utilizing empathy, parents and educators are better placed in a position to handle the children’s behavioral problems with humility and understanding. Knowing the emotional needs and problems helps adults facilitate their healthy development, especially for children in adverse conditions who have many issues that hinder their development. This empathetic approach not only improves individual outcomes, but also builds a foundation for more compassionate and ethically aware future generations.
2.3 Guilt and its influence on moral judgment
Guilt, as a feeling about one’s moral wrongdoing, serves as a critical regulator of moral thinking and conduct. It prompts individuals to reflect on their actions, rectify wrong behaviors and transform themselves into more ethical beings. This constructive form of guilt, known as adaptive guilt, is essential for fostering moral growth and accountability. According to research by Baumeister, Stillwell and Heatherton, adaptive guilt enhances moral cognition and ethical behavior by encouraging individuals to repair harm and seek repentance (Van Timmeren, 2020). This process of self-reflection and correction establishes guilt as a motivating force for moral transformation and growth.
However, not all guilt is beneficial. Adaptive guilt can act as a stimulus to growth and enhancement of morality while maladaptive guilt that is associated with high levels of self-criticism and depressive and anxious symptoms could inhibit growth and moral development. Tangney and Dearing’s research reveals that maladaptive guilt often results in a negative self-view, hindering productive change and diminishing an individual’s capacity for ethical behavior (Van Timmeren, 2020). It is also very important to differentiate adaptive guilt from maladaptive guilt as since it can be seen that all forms of guilt are not necessarily equally healthy. It can, in fact, be quite damaging if allowed to fester and run rampant.
Abstractly, the psychological nature of guilt has been discussed from various theoretical perspectives. For example, according to Freud’s psychodynamic theory, guilt occurs when there is conflict within the ego and the superego, which makes a person change their behavior or punish themselves to lessen this feeling (Van Timmeren, 2020). In contrast, Bandura’s social learning theory focuses on the influence of observational learning on the guilt-driven behavior and holds that individuals avoid unethical actions after observing the penalties received by others (Bandura, 2023). Likewise, Festinger’s cognitive dissonance theory suggests that guilt results from a conflict between what one does and what one thinks, causing behavioral change or rationalization to alleviate the psychologically unpleasant state. These views demonstrate how guilt contributes to instances of moral dilemmas as well as variations in dealing with the moral issue.
Guilt can be expressed in a number of real-life scenarios, especially where moral standards and ethics are concerned. For instance, guilt can compel whistleblowers to report unethical practices in organizations, even at the peril to their safety. Near and Miceli’s research highlights how the guilt of remaining silent about wrongdoing compels whistleblowers to act in pursuit of justice, even at great personal cost. In restorative justice programs, guilt plays a rehabilitative role by encouraging offenders to engage in reparative behaviors, such as compensatory payments or community service. As Zehr’s work demonstrates, these programs leverage the transformative power of guilt to restore relationships between offenders and victims, fostering a shared social identity (Jones, 2021).
Corporate ethics also reflect the influence of guilt. For example, during the Volkswagen emissions scandal, guilt over misleading practices led corporate leaders to issue public apologies and implement corrective measures. This illustrates how guilt can drive accountability and ethical reform in organizational settings. Beyond corporate behavior, guilt is instrumental in shaping individual moral judgments, helping people develop a deeper understanding of the consequences of their actions.
Interventions aimed at cultivating self-reflection and moral consciousness play a vital role in promoting adaptive guilt. Programs that encourage individuals to assess their behavior and take corrective action help participants channel guilt into constructive outcomes, fostering ethical growth and responsibility (Jones, 2021). Additionally, addressing maladaptive guilt involves providing support to manage feelings of worthlessness and excessive self-criticism. Cognitive-behavioral self-change techniques and therapeutic approaches are essential for enabling individuals to respond appropriately to guilt, transforming it into a positive force for moral development rather than a source of emotional distress. These interventions help individuals navigate guilt in ways that enhance their moral personality and ethical decision-making.
Modern psychology highlights the interplay between guilt and empathy as key factors in shaping moral judgments. Adaptive guilt and empathy work synergistically to encourage ethical behavior, while maladaptive guilt can have the opposite effect, leading to psychological harm and ethical disengagement. Understanding these dynamics provides valuable insights into improving moral development and decision-making processes, ensuring that emotions contribute positively to an individual’s moral life.
3 Integrating traditional Chinese Ethics with modern psychological perspectives
Combining traditional Chinese ethics and etiquette with current psychological knowledge allows one to trace the centuries-old line of thinking about emotional intelligence and, simultaneously, reveal the ancient Chinese’s views on a person’s behavior in the contemporary world’s context (Koczkás, 2024).
In Chinese philosophies, like Confucianism or Daoism, the self-cultivation subcategory, self-regulation of emotions, is an important way of promoting social order and ethical principles. For example, Confucius brought moderation of emotions from the point of view of asserting set standards of decency and righteousness. In this context, the main goal of temperance was to enable the formation of virtuous character and to prevent society’s disorders. Likewise, Daoism aimed at working with the Dao, emotions in particular, and the ideal underlying this concept would be living as one with the Dao and the world, as one had to control one’s feelings at certain times (Koczkás, 2024). However, modern psychology paints a different picture, insisting that emotions have to be controlled, not discarded, as they are useful when it comes to issues of morality. Such a change of focus enables one to redefine desertification in terms of historical and cultural understanding, leading to a new and more holistic view of temperance.
Instead of interpreting the concept of emotional restraint merely as the act of repression, the very idea can be reevaluated in light of the popular modern psychology concept of emotional intelligence. Emotional intelligence, in this case, refers to an individual’s ability to perceive and regulate emotions in ways that lead to good character. For example, it is possible to refer to emotional intelligence that shapes self-awareness, empathy and self-regulation, which accords with traditional Chinese values while covering modern practices not covered by classical ideas (Koczkás, 2024). The current study will aim to show that the incorporation of personhood in ethical models will help people master emotion and reason so that they can uphold social and personal moral standards.
One practical example of this integration can be identified in transforming the Confucian concept of “li” or etiquette. Originally, “li” referred to conformity to social conventions and etiquette, which, in the process of moral rationalization, was associated with masking one’s emotions for decency. It was important for individuals to do what was expected of them by society. This was made possible by this approach to “li.” However, the modern psychological perspectives indicate that “li” can be applied in a way that emphasizes self-awareness and other forms of emotion regulation. Instead of just preventing one from expressing feelings while enraged, people can be taught how to properly harness their feelings to improve their moral reasons and interpersonal interactions. With this reinterpretation of the term “li,” we can afford a broader view of ethics, where self-emotion regulation is seen in relation to self-emotion experience that may not seem completely ethical.
Likewise, the Confucian concept of reciprocity also aligns with the principles of modern psychology while embracing the traditional Chinese ethical theories, or the Daoist principle of ‘wu wei’ or ‘non-action’. In the old days, “wu wei” implied non-interference or allowing things to take their course, which was viewed as a kind of negative emotional control. This principle can be traced to the Daoist tradition, where the society was encouraged to live naturally without much interference from the society or individuals. However, modern psychology may define “wu wei” as a suggestion to pay attention to emotions and be aware of them without being drowned by the feelings. Such change enables one to become more involved in how one feels, providing adequate ethics. By reformulating the concept of ‘wu wei’ as mindfulness, it is possible to balance to the sentimental part of self-awareness and the ethical performance of actions, according to Daoism, while following the guidelines of the modern psychological approach.
Furthermore, other practices, such as meditation and Tai Chi, that exist in traditional Chinese culture, and which were defined as practices that would assist the individual to attain psychological equilibrium, can be re-interpreted from a modern psychological perspective. It is possible to understand these practices not only as techniques of emotional repression, but as methods of increasing the role of emotional intelligence and psychological health. For example, mindfulness meditation, which has its origin in both the Eastern and Western worlds, is a practice that trains people to accept the contents of their mind without being judgmental, thus leading to the growth of their emotional capital while having an ethical sense. In this sense, practices, like meditation and Tai Chi, represent part of learning emotional intelligence, which guarantees personal and organizational welfare and moral conduct.
3.1 Synthesis of Confucian and Daoist principles with contemporary psychological insights
Incorporating Confucian and Daoist thoughts with contemporary psychological theories provides a robust model of moral judgment, offering a deeper understanding of the interplay between rationality and emotionalism. Traditional Chinese ethics, usually represented by Confucianism and Daoism, always avoids unbridled expression of emotion but, rather, puts emphasis on balance and temperance as indispensable for moral development. In the realm of Confucian ethics, principles, such as ren (benevolence) and li (propriety), highlight the significance of exercising rational control over one’s emotions, promoting temperance that is realized through intentional cultivation and systematic training of reason. Within this philosophical framework, individuals are anticipated to behave in a manner befitting civilization, basing their conduct on reason and virtue (Wu, 2022). Unregulated emotions are viewed as possible dangers to both self-discipline and the society’s stability. For example, Confucianist beliefs emphasize that emotional control is critical to maintaining both personal discipline and social harmony (Giang; Huynh, 2022). This approach has shaped the Chinese moral temperament, where the habituation of virtuous feelings is considered key to individual and societal well-being.
Current psychological understandings, however, oppose this view that emotions interfere with rational judgment by stressing their crucial role in moral decision-making. Studies show that empathy, along with its associated emotions, is critical in making ethical decisions and exercising social skills. By allowing these psychological insights to blend in with Confucian virtues, the frameworks of ethics can be furthered to a more mature understanding of moral reasoning. For example, one could consider benevolence from a dual perspective: it could involve both a rational principle and an affective evaluation that heightens moral sensitivity. A bifocal perspective would favor interplay between rationality and emotion in such a way that feelings are used to activate principles of ethics. The positive role of emotions in ethical decisions needs to be accounted for so as not to violate the core of Confucian ethics and distort its ancient philosophy.
The Daoist perspective, thus, advocates a different, but complementary theory: one of balance and harmony with the Dao. In Daoism, emotions are viewed as the natural world’s part and are encouraged rather than suppressed. Living with the Dao requires embracing emotional flux while maintaining balance, a concept that is echoed in modern psychological theories regarding emotional flux and stability (Giang; Huynh, 2022). Emotional perception, for instance, forms the foundation of intrapersonal and interpersonal balance and further enhances the importance of Daoism in achieving balance within one’s self and with respect to others. This view, therefore, postulates that emotions, instead of acting to distort balance, may act to positively improve it when guided through conscience and correspondence with the Dao.
The combination of Confucian and Daoist philosophies with more modern psychological understanding produces substantial insight into cross-cultural differences in moral reasoning. These traditions emphasize the role of emotional balance in the process of decision-making, which seems to be totally submerged by rationality in ethical frameworks in the West. This lends itself, in turn, to a more holistic understanding of ethics, synthesizing reason and emotion as interdependent parts of moral judgment. In turn, Oriental cultures emphasize self-discipline and social cohesion, while the latest sets of psychological frameworks offer new insights into how emotions can indeed help to support moral values rather than break them down. There comes a synthesis into an integrated ethical vision, combining the best in traditional Chinese philosophy with the empirical acumen of modern science in crossing cultural and temporal divides.
3.2 Application in moral education: a holistic framework
This paper provides a unique vantage point for developing ethical learning by introducing modern psychological insights into moral education within a Chinese cultural framework. The educator can integrate some traditional Chinese cultural practices with the current effective psychological theory, allowing any moral education model to function more effectively and comprehensively. Moral cognition thereby plays a major role in this integration in showing how emotions and psychological mechanisms influence the assessment of moral dilemmas and further follow-through of moral decisions. Wholesome integration, on the other hand, allows for an integrated approach to moral education founded upon the union of classical virtues with modern personality theory.
Empathy is identified as a fundamental aspect within this comprehensive framework, wherein classical Chinese ethical philosophies, particularly Confucianism, are integrated with contemporary psychological perspectives. Confucianism prioritizes the importance of kindness and understanding towards the others’ emotions, establishing a vital basis for moral behavior. By integrating modern psychological theories into this foundational concept, empathy can be developed through organized initiatives that include role-playing activities, exercises in perspective-taking and training in emotional literacy. These programs give students an excellent opportunity to develop their knowledge about classic ethical principles and contemporary psychological theories. Therefore, many moral dilemmas, included in the school curricula, force students to make an emotionally weighted decision, including Confucian values into the contemporary psychologist’s assessment criteria. It will be much better to avoid complete reliance on rational systems for ethical decisions and, hence, allow further development in moral understanding.
Moral intuition seminars are yet another positive strategy for combining Confucian values and insight with modern-day psychological understanding. Confucius urged that good behavior could best be encouraged by developing character and emotional facility, which were instinctive talents necessary in the making of moral judgment. Modern psychological science has supported that view by understanding instincts as powerful drivers of ethical action. Workshops, which actually tune the student’s moral intuition to a higher order of moral reasoning, may contain real-life case studies, reflective journals and facilitated discussions. This helps students connect their intuitive responses to broader ethical principles, thus allowing for the conversion of traditional moral values into contemporary ethical challenges.
Traditional Chinese ethics can also be combined with modern-day psychology in teaching seminars related to ethical dilemmas. The ethical dilemma in Chinese philosophy often stirs profound self-contemplation and problem-solving by the agent. Contemporary psychological methods, in turn, offer almost codified means of examining ethical issues and constructing solutions. A seminar could request that students discuss a scenario of an ethical problem with both traditional ethical criteria and psychological theories. By validating the participants’ affective responses, cognitive biases and cultural values, these types of programs prepare the student to navigate through complex ethical landscapes with greater confidence and clarity.
The former also calls for a holistic approach: a character education through a curriculum focusing on virtues as embracing both the traditional ones, like filial piety, benevolenc, and righteousness, and cognitive appraisal theory in tandem with Kohlberg’s moral development stages. This is, then, incorporated into cognition-emotion skills, coupled with situations for personal growth, and, thus, is likely to enhance the students’ self-concept, ethical reasoning and emotional intelligence. The approach readies the children for such responsibilities in a whole new light, synthesizing traditional moral education with modern psychological methods.
Family and community engagement initiatives become paramount in reembedding traditional Chinese ethics within a modern psychological key. Traditional Chinese cultural paradigm also puts strong emphasis on the family’s and community’s role as an integral part of moral education. It is through such engagement that the cultural legacy and modern psychological practice would combine harmoniously within moral education initiatives. For example, workshops for parents will be able to train the parents to enhance the children’s emotional and moral development through a nurturing environment. Apart from strengthening moral lessons, the programs make the application of traditional values to prevailing living conditions more feasible.
Specific examples of family-centered programs are workshops dealing with parenting methodologies, education in values and the inculcation of habits. Workshops would help children develop the required competencies in identifying and dealing with their feelings and in making moral choices based on traditional values. Forums and discussions of moral and ethical dilemmas, within community-based programs, would further encourage the practice of Confucian and Daoist virtues in modern life. Such efforts also provide paths through which such traditional values could be interrogated against psychological understanding to allow participants to respond to contemporary moral challenges with increased depth. Community-focused programs remain restricted in number. However, they hold great promise for reinforcement in broader society.
In other words, combining traditional Chinese ethics with the awareness, created by contemporary psychological insights, fosters the continued development of moral education. The approach will honor and preserve the cultural heritage of Chinese philosophical thinking by rearticulating those traditions into modern-day ethical challenges. By integrating the emotional self-discipline, put forth by Confucianism and Daoism, with the current science of psychology, educators will be able to fabricate one coherent theory of moral education. This framework deepens the understanding of morality and emotions. Thereby, an individual will be able to handle ethical challenges without dislocating himself from the cultural beliefs.
Conclusion
The evolving understanding of the role of emotions in moral judgment presents a significant opportunity to revisit and enrich traditional Chinese ethical thought. Traditional philosophies, like Confucianism, Daoism and Legalism, which rose in historical settings, stress rationality and social harmony and, then, view emotions as a potential obstacle to moral judgments. However, recently conducted psychological studies have dug out that emotions lie at the heart of ethical judgment and decision-making. The evolution in this understanding, thus, allows modern insight from psychology to integrate into the classical Chinese ethics as a framing, which changes these age-old philosophies, to meet modern moral conditions, but retaining the essence.
On the contrary, contemporary psychology emphasizes that feelings of empathy, guilt and moral outrage form an essential component of moral judgment and behavior. These emotions enable individuals to connect with others, evaluate fairness and navigate moral dilemmas effectively. As for example, empathy fosters a deeper sense of others’ needs and perspectives, which is critical to ethical decision-making. Correspondingly, feelings of guilt and moral outrage motivate people to right the wrongs and maintain ethical standards. It is the recognition of these roles in more traditional Chinese ethics - in Confucianism and Daoism - that allows for a more nuanced understanding of how emotions guide moral behavior.
For Confucianism, it will only add depth in acknowledging that compassion and empathy are essential in focusing on filial piety and virtue. This will allow Confucian ethics to engage interpersonal relations and moral dilemmas better within contemporary contexts. Similarly, the Daoist emphasis on naturalness and harmony can be rethought with regard to how emotions reflect a state of alignment with the Dao. This would also further align with the most recent psychological researches on emotion regulation and mindfulness, thereby connecting the most ancient Daoist theories to current methodologies. On the other side, strict adherence to laws and order throughout would benefit from the knowledge of how emotions inform compliance and ethical behavior - possibly making for more empathetic and effective legal systems.
Future research needs to indicate how particular emotions interface with traditional Chinese ethical conceptions in the service of addressing pressing contemporary ethical problems. For instance, research into the ways, in which feelings of guilt interface with Confucian ideals of self-cultivation, may suggest novel ways of motivating responsibility and character growth. Again, examination of the interaction between Daoist conceptions, such as wu wei, or “effortless action”, and modern mindfulness practices may yield new ways to achieve emotional resilience and moral reasoning. Such integrative efforts could enhance moral education by combining traditional virtues with psychological theories, benefiting professionals across various fields.
This synthesis presents a potentially fruitful pathway for the adaptation of historical philosophies to modern contexts, thereby establishing a more nuanced and pertinent ethical framework. By integrating the insights derived from traditional Chinese ethics with empirical findings from psychology, this methodology not only rejuvenates ancient philosophical perspectives, but also equips individuals with practical instruments for navigating the contemporary society’s moral intricacies.
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Special Task Project of Humanities and Social Sciences Research of the Ministry of Education of China (Special Project on Socialism with Chinese Characteristics) “Research on the Role of Policy Finance in Supporting Common Prosperity” (22JD710026). General Project of the Guangdong Provincial Social Science Planning “Research on Policy Finance Facilitating Guangdong’s Leadership in Achieving Common Prosperity” (GD23CXY01).
