蓬勃兴起的"儒家美德伦理学"有其盲点与偏见。在"儒家美德伦理学"逐渐成为主流的过程中，发生了"伦理学的"转向与"伦理学理论的"转向，它们让我们远离而非接近儒家。"美德伦理学"并非"关于美德的理论"，要证明儒家思想是一种"美德伦理学"，就不仅要说明儒家重视美德，而且还需要证明美德对于儒家是一个基础的概念。作为一种伦理学理论，标准美德伦理学具有"总体上的等级结构"；但是，孔子的学说更接近一种具有"总体上的非等级结构"的非标准伦理学理论。从孔孟出发，我们可以审视伦理学理论的独立性教条。再者，"美德伦理学"这个来自标准类型学的概念不适合用来刻画孔子与孟子的"广义伦理学"或"伦理—政治经济学"。

The flourishing "Confucian virtue ethics" has its blind spots and prejudices. When "Confucian virtue ethics" gradually becomes the mainstream, the "ethical" tendency and the tendency of an "ethical theory" make us away from rather than close to Confucianism. A virtue ethics is not a theory of virtue, and to prove that Confucianism is a "virtue ethics," one has to show not only that virtue is an important concept, but also that it is a basic concept in Confucianism. As an ethical theory, standard virtue ethics has a "global hierarchical structure". However, Confucius' doctrine is closer to a non-standard ethical theory with a "global non-hierarchical structure". From Confucius and Mencius, we can reflect on the independence dogma of ethical theory. Furthermore, the concept of "virtue ethics", which is derived from the standard typology, is not appropriate for Confucius and Mencius's "ethics in a broad sense" or "ethical-political economy".