Because of that...

Because of that, at least some of our moral duties arise from the status we have or roles we play in a naturalistic social institution. It should also be noticed that Norman Daniels, following Rawls, mentions the distinction between the "natural duties" and the "moral obligations" (Daniels, p.29).

However, it seems to me that he then quickly claims without a justification that a parental duty to children and an adult child's duty to parents belong to the category of "moral obligation," or in my term, "moral responsibility," rather than to that of "moral duty." (9) In hisPunishment and Responsibility , H.L.A. Hart distinguishes four senses of responsibility, which are (1) Role-Responsibility; (2) Causal-Responsibility; (3) Liability-Responsibility; and (4) Capacity-Responsibility.

However, Hart's discussion of the moral sense of all the four types of responsibility and his distinction between legal responsibility and moral responsibility in his discussion indicate that the intentional and voluntary consent of individuals should be the sole moral basis of all the four types of responsibility. See Hart, (1968), pp.210-[^230]: (10) As for English translations of the Analects, see Lau, D.C. (1979) or Waley, A. (1989).

(11) The Chinese Marriage Law, Section 3, Article [^15]: I use the translation of Li Chenyang. (12) See Dong Zhong Shu,Chun Qiu Fan Lu , 8/8b; I use Hall and Ames' translation here. See Hall and Ames (1987), p.[^92]: (13) My understanding of the dialectical interplay between "yi" and "yi*" benefits from Hall and Ames' insightful interpretation.

This interplay, according to Hall and Ames, can be seen in that "whereas yi denotes appropriateness to one's own person, yi* refers to appropriateness to one's context. Yi is the active and contributory integrating of self with circumstances, where the self originates unique activity and construes itself on its own term in a naval and creative way.

The character yi, on the other hand, denotes the yielding or giving up of oneself and 'appropriating' meaning from the context or circumstances" (See Hall & Ames, 1987, p.98 and pp.348-349, no.51). (14) For example, Mencius said,"The felling of shame and dislike is the beginning of righteousness" (Mencius , 3A:5). (15) Here it is nothing to do with "owing" or "paying debts," as we found in Jane English (Sommers and Sommers, 1993). According to Confucians, life should be seen as a flux.