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    1. ources [b50] [b51] There are absolute moral rules and duties to follow (regardless of the consequences). They can be deduced by reasoning about the objective reality. Kantianism: “Act only according to that maxim whereby you can, at the same time, will that it should become a universal law.” Meaning: only follow rules that you are ok with everyone else following. For example, you might conclude that it is wrong to lie no matter what the consequences are. Kant certainly thought so, but many have disagreed with him. Deontological thinking comes out of the same era as Natural Rights thinking, and they are rooted in similar assumptions about the world. Deontology is often associated with Kant, because at that time, he gave us one of the first systematic, or comprehensive, interpretations of those ideas in a fully-fledged ethical framework. But deontological ethics does not need to be based on Kant’s ethics, and many ethicists working in the deontological tradition have suggested that reasoning about the objective reality should lead us to derive different sets of principles.

      This makes me think of how different this is from the Confucian virtue framework we read earlier. Deontology says: follow the rule, no matter what. It doesn't care who you are as a person. The Confucian approach is almost the opposite — it's about becoming a certain kind of person through repeated rituals (ancestor rites, tea, music), so that good action comes naturally. On social media, where rules are so easy to game and contexts keep shifting, I wonder if "just follow the universal law" actually trains us to be rule-following performers rather than people of good character.

    2. Being and becoming an exemplary person (e.g., benevolent; sincere; honoring and sacrificing to ancestors; respectful to parents, elders and authorities, taking care of children and the young; generous to family and others). These traits are often performed and achieved through ceremonies and rituals (including sacrificing to ancestors, music, and tea drinking), resulting in a harmonious society.

      The more I think about this framework, the more I wonder how it holds up on social media. The whole point is that virtue is cultivated through repeated, meaningful rituals — pouring tea, sacrificing, listening to music — and over time these actions shape you into a better person. The ritual isn't a performance for an audience; it's a quiet practice that transforms you from the inside out. This is where I see a real conflict. Social media also trains us to perform virtue — public Mother's Day posts, aesthetic tea reels, charity shares — but the feedback loop is totally different. The audience is strangers, the reward is likes, and the goal is status, not inner harmony.