An ethic that emphasizes relationship and community can be concerned with protecting the individual's interests, but always with an eye to trying to reconcile those interests with those of others. An ethic emphasizing rights and autonomy should be concerned with promoting enough community to foster a motivating concern for everyone's rights, not just one's own.

Individuals understood in relational terms cannot be conceived as fully separate from their communities. Others in one's community may already be a part of the self. This conception of the person as overlapping in identity with others has normative implications for what constitutes the good of the individual and how that good relates to the good of others. One's relationship with others can form a part of one's good as an individual, such that one can have a compelling interest in the welfare of these others and in one's relationship with them.

The Zhuangzi is very good on telling us how the nonhuman-made world can enter into who we are more deeply than at the level of answering to our current interests. If the environment can shape who we are, it can shape our very interests, leading us to recognize things, events, and processes that are of genuine value and that we have not previously recognized as such.

I fear that our loss of a sense of connection with, and duties to, each other leaves us unable to effectively address growing inequality and the bitter antagonism between different communities in American society. We've been at our best when we've felt in significant degree that our fates bound up with each other, where we've had a very inclusive sense of the other, and that's now very much not the case.

Are the most dangerous creatures the ones that use doors or the ones that don't?

The Confucians paid a great deal attention to ritual, highlighting the ones that expressed the sorts of affective attitudes one wants to cultivate, engaging in them with keen awareness of their value for shaping and reshaping the self, and insisting on the need to be emotionally present to their significance for one's relationship to others. If we Americans want to rebuild our capacities for a shared life, we would do well to pay attention to all this.

Both sameness and difference are issues for us. A sign of cultural homogenization is that languages are disappearing at an alarming rate. I am heartened by signs that some peoples are fighting back, e.g., the revitalization of the language of the Wampanoag tribe in Massachusetts. But if we reject essentialism about culture, we will be cautious about overgeneralizing about what homogenization is and to what degree it exists. If we think of cultures as dynamic, internally diverse and contested, we will be aware that what looks like homogenization may be deeper down this more complicated thing.