Academic literature on the topic 'Confucian discipline'
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Journal articles on the topic "Confucian discipline"
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Hamamura, Yoshihisa. "The Confucian method of training in self-discipline." Proceedings of the Annual Convention of the Japanese Psychological Association 78 (September 10, 2014): 2EV—2–001–2EV—2–001. http://dx.doi.org/10.4992/pacjpa.78.0_2ev-2-001.
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Lee, Eun-Jeung. "Singapur: ein »konfuzianischer Kapitalismus«?" PROKLA. Zeitschrift für kritische Sozialwissenschaft 25, no. 101 (December 1, 1995): 521–40. http://dx.doi.org/10.32387/prokla.v25i101.941.
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The price for Singapore's economic successes were the restrictions of the population's freeclom. Since the Eighties, a social change can be observecl which is leacling the population to rejecting the autoritarian rule ancl the restrictions of freedom. The PAP administration, which refuses any clemocratic change, is trying to re-legitimize itself with the thesis of a »Confucian Capitalism«. At the same time, the government is trying to discipline its people by a Confucianization of society. In the West, the thesis of a »Confucian Capitalism« is also wiclely acceptecl. However, many doubts can be raisecl whether there is a Confucian root to Singapore's capitalist clevelopment.
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Chung, Hark-Serp. "On the Study Theory and the Discipline of the Confucian Thought." Jonrnal of Social Thoughts and Culture 21 (May 31, 2010): 231. http://dx.doi.org/10.17207/jstc.2010.05.21.231.
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Rarick, Charles A., and Charles A. Gallagher. "Confucius: The Forgotten Management Theorist." Vision: The Journal of Business Perspective 4, no. 2 (July 2000): 1–4. http://dx.doi.org/10.1177/097226290000400201.
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Although the management literature is now quite extensive in identifying many important contributors to the discipline, it still maintains an American and European focus. This paper has proposed that the Chinese philosopher Confucius was an early and important management theorist. Confucius was an early management consultant, traveling China, offering advice to any government leader who would listen. His advice is not inconsistent with the advice offered by leading behaviorally-oriented management consultants today. Organisational science has been advanced by individuals from many parts of the world, including important contributions from Asia, Africa, and the Indian subcontinent. This paper has proposed that the Western view of management emphasises an American and European tradition, however, important contributors to management theory and practice are often not recognised in this narrow perspective. Readers are advised to look beyond the traditional boundaries in seeking time-honored advice in managing modern organisation. Born 500 years before Christ, the great Chinese philosopher Confucius prepared the groundwork for effective managerial practice. Although most Westerners know of Confucius, few know of his significant contributions in management theory. Confucius was a great advocate of training, personal development, and visionary leadership. His advice on teamwork and employee empowerment predates current proponents by over 2000 years. This paper describes the managerial implications found in the Confucian Analects.
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Yongli, Liu, and Liu Yiping. "Self-Cultivation as the Basis of Person Making: A Confucian Perspective Illustrated by a Case Study of Zeng Guofan." Psychology and Developing Societies 33, no. 1 (February 21, 2021): 27–53. http://dx.doi.org/10.1177/0971333621990448.
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As a model of self-cultivation in accordance with the Confucian theory of Xinxing-Gongfu (心性-功夫论), Zeng Guofan (1811–1872), a well-renowned Confucian scholar and successful minister of the Qing Dynasty (1636–1912) in China, is a prime exemplar of ‘self-cultivation as the basis of person-making’ (修身为本). Considerable historical data proves he consciously strove to perfect himself in a systemic way. By examining his Diaries, Family Letters, and Reading Records, this study identifies that he had three interrelated practices of self-cultivation: (a) The establishment of the moral self. With the proposition that ‘if you are not a sage, you are a beast’, Zeng advocated improving one’s character through self-reflection, self-blame, self-discipline and self-encouragement. (b) Individual moral practice and the learning of moral knowledge. Zeng believed that one could strengthen one’s moral cultivation by keeping a diary, meditating, reading Confucian classics, extracting and reciting famous quotes from former sages, writing essays and practicing calligraphy. (c) The construction of family and cultural community. Zeng’s experience provides illustration that cultural communities can be constructed through the process of a father delivering life experiences to his children, friends and colleagues, and that self-criticism can be used in the service of self-enhancement in Confucian psychology.
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Wang (王思豪), Sihao. "Citation of Han Fu in Shijing Exegetical Works." Journal of Chinese Humanities 8, no. 1 (July 8, 2022): 116–42. http://dx.doi.org/10.1163/23521341-12340126.
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Abstract The various rhapsodies or poetic expositions of the Han dynasty known as Han fu are replete with passages from the classic Chinese poetry collection the Shijing, or Book of Poetry. The reverse is also true: Shijing scholarship has likewise cited Han fu in many of its exegetical works. As a result, the various editions of the Han fu are important sources in the study of the Confucian classics, a discipline commonly known in Chinese as jingxue. The classical citations of the Shijing throughout the Han fu can be placed into one of two categories: “language citation” and “meaning citation”, while the “ironic citation” of Han fu in exegeses of the Shijing that is prevalent in the interpretative system of the Confucian classics can be further broken down into three types: “meaning and principle”, “verification and justification” and “language and exposition”. In the meaning-based citations of the Shijing by the Han fu – especially those of “persuasive remonstrance” and “hymns and eulogies” – the conveyed messages were ironically cited by later generations of interpreters of Confucian classics, which helped form new meanings and principles. The main themes, subject matter, emotional expression and language style of Han fu are lifted heavily from the Shijing. Later generations of Confucian scholars then cited text from the Han fu, thereby constructing new forms of language and exposition. The unique characteristics of fu to “describe things and express themselves clearly” and reference a wide range of “names and things” were used by later Confucian scholars who sought to better understand a whole host of signifiers referred to in the classic texts, from herbs, trees and birds, to beasts, insects and fish. Meanwhile, the perception of fu as knowledge-laden texts inspired Confucian scholars to carry out textual research on them. Scholarly comparisons in premodern China between the Shijing as a Confucian classic, the Shijing as a literary corpus, and Han fu developed during a process of ordinary citation and ironic citation. This resulted in the practice of “complementary citations” of meaning and principle, verification and justification, and language and exposition. A scholarship cycle was thus formed in which the classics were used to revere the fu, then the classics were used to enrich the fu, and interpretations of the fu started to be used to transmit canonical messages. It was a cycle that was imbued with a cross-permeation of neo-Confucian, historical and literary dimensions, eventually resulting in the construction of a new interpretative system for premodern Chinese scholarship of classic texts.
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Wu, Ka-Ming. "Elegant and Militarized: Ceremonial Volunteers and the Making of New Women Citizens in China." Journal of Asian Studies 77, no. 1 (January 18, 2018): 205–23. http://dx.doi.org/10.1017/s0021911817001267.
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This article examines how Chinese national values are imparted to and through the recent phenomenon of ceremonial volunteers or etiquette volunteers (liyi zhiyuan). These volunteers are all young college women who serve at major national events by greeting guests, ushering, and holding ceremonial ribbons. They are supposed to embody Confucian ritual values and the practices of propriety that define China as a nation of civilization through their roles as ceremonial hostesses. This feminine symbol of national tradition and cultural virtues is realized through a heavy emphasis on discipline, physical training, compliance to authority, and collectivism expressed through the ways the performances are staged and mass mediated. This article argues that the ceremonial volunteer represents a new state effort to engineer a model woman citizen by combining the Confucian discourse on etiquette, the communist party-state discourse on militarization and strong womanhood, the communist sport tradition of body training, and the latest initiatives on volunteering. The result is the making of gendered national subjects, marking new values of class, femininity, and nationalism. This article contributes to the understanding of emergent values about gender, class, volunteering, and the important roles they play in the process of citizen making in today's China.
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Ro, Young-Chan. "The Place of Ethics in the Christian Tradition and the Confucian Tradition: A Methodological Prolegomenon." Religious Studies 22, no. 1 (March 1986): 51–62. http://dx.doi.org/10.1017/s0034412500018035.
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Comparative study of religions and philosophies, in spite of its significance and urgency, has been neither fully appreciated nor developed in the study of religion or philosophy. Comparative study, historically speaking, is still young and complex in its approach. Religious Studies as an intellectual discipline has traditionally concentrated on the investigation of a single tradition, enabling a student to become an ‘expert’ in that particular tradition. The world in which we live, however, no longer allows us to be content with the idea, the value, the way of thinking in our own tradition alone. In short, we no longer live in a ‘provincial’ age but in a ‘global’ age.
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Mr., Sudeep Kumar. "Theorising Chinese International Relations and the Rise of China." Relaciones Internacionales 27, no. 54 (July 2, 2018): 23–32. http://dx.doi.org/10.24215/23142766e024.
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This paper critically analyses the case study of Chinese international relations theory through the lens of a non-Western International relations theoretical framework.There should be an attempt to democratise the existing international relations discipline because societal interactions among the countries across the globe cannot be judged by the yardstick of Western experiences. Non-Western international relations theories can be also generated under the post-positivist methodological framework, as it is equally important to include the localised voices and experiences of Asian, African and Latin American countries by reactivating their local historical traditions and ancient philosophies, sociological perspective and ontological, epistemological and axiological dimension of international relations theories 3.
Key words: International Relations Theory - Tribute System – Confucian Model of Governance – World Order
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Halperin, Mark. "Explaining Perfection: Quanzhen and Thirteenth-century Chinese Literati." T’oung Pao 104, no. 5-6 (December 10, 2018): 572–625. http://dx.doi.org/10.1163/15685322-10456p05.
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AbstractThe Quanzhen Daoist order stands as the most dynamic religious element in north China of the tumultuous thirteenth century. Drawing on funeral epitaphs and abbey commemorations, this article illustrates how famous and obscure Confucian scholar-officials interpreted the order’s remarkable success in various ways. Some credited Quanzhen with pruning Daoism of its post-Han dynasty excrescences and reviving the heritage’s basic teachings. For others, Quanzhen marked simply the latest chapter in Daoism’s undimmed heroic history. A third group pointed to the order’s ascetic discipline, which as a matter of course attracted elite and mass devotion. Significantly, epitaphs and commemorations composed by Quanzhen writers sounded similar themes, suggesting that the learned laity and clergy shared a common discourse casting the order as a force for Han culture during foreign occupation.
Dissertations / Theses on the topic "Confucian discipline"
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Yeh, Yin-Ting, and 葉音婷. "Discussion of Confucius’ Education from Aspects of Scripture, Morality, Discipline and Faith." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/18855761462084394614.
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碩士玄奘大學
中國語文學系碩士在職專班
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Abstract The Analects of Confucius is a collection primarily including the words or describing deeds of Confucius, a thinker and educator in the spring and autumn period, his students and his students’ students. The Analects of Confucius is one of important classics of Confucianism, and also an important teaching material of dialogues in Chinese culture history. Confucius is a great educator and a great thinker. "The Analects of Confucius includes words that Confucius responded to his students and contemporaries, and that were quoted in discussions among students." The content of the Analects of Confucius covers several areas including politics, education, literature, philosophy, and principles to conduct oneself and associate with people, and therefore, the Analects of Confucius is the earliest known and important book for understanding Confucius. However, because the Analects of Confucius is written in dialogue style and composed as Treatise on Literature of Book of Han describing: "Each student had his records, and disciples got together for compiling and arranging." Because students having records were numerous, and it took a long time from starting recording to finishing compiling the book, and different students might receive or learn different contents from Confucius due to the method that he taught students in accordance with their aptitude, therefore it is not very objective and proper to judge the thought or education philosophy of Confucius only by one chapter. The Analects of Confucius only has three chapters that Confucius specifically discusses teachings; one in Shu Er teaches: "There were four things which the Master taught: scripture, morality, discipline, and faith", another in Wei Ling Gong teaches "The Master said, 'In teaching there should be no distinction of classes'", and the other in Xue Er teaches "The Master said, 'a student should be filial when he is at home and respect elders when he is out. He should be earnest and truthful. He should love all equally and be close to and learn from people of virtue and compassion. After he has accomplished all the above, he can further study and learn literature and art to improve the quality of your cultural and spiritual lives.'" In the three chapters, the "In teaching there should be no distinction of classes" of Wei Ling Gong is a general principle of teaching of Confucius and does not mention any teaching method. Xue Er focuses on students who begin to learn, and its scope is narrower. The one that really mentions a comprehensive education method is the four teachings described in the chapter of Shu Er. This thesis investigates and analyzes the chapters related to scripture, morality, discipline and faith, and teaching in order to learn the educational direction and method of Confucius.
Books on the topic "Confucian discipline"
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Klosko, George, ed. The Oxford Handbook of the History of Political Philosophy. Oxford University Press, 2011. http://dx.doi.org/10.1093/oxfordhb/9780199238804.001.0001.
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This book presents fifty original articles, each covering the entire subject in the history of political philosophy. It provides not only a survey of the state of research but substantial pieces that engage with, and move forward, current debates. Part I addresses questions of method. Articles discuss the contextual method, classically articulated by Quentin Skinner, along with important alternative methods associated with Leo Strauss and his followers, and contemporary post-modernism. This first part also examines the value of the history of political philosophy and the history of the discipline itself. Part II, based upon chronological periods, works through the entire history of Western political philosophy. While most articles address recognizable chronological periods, others are devoted to more specialized topics, including the influence of Roman law, medieval Arabic political philosophy, socialism, and Marxism. Aspects of the history of political philosophy that transcend specific periods are the subject of Part III. Articles on topics such as democracy, the state, and imperialism trace theoretical developments over time. The histories of major non-Western traditions—Muslim, Confucian, and Hindu—are discussed in the final part, with special reference to their relationships to Western political thought.
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Michalak-Pikulska, Barbara, Marek Piela, and Tomasz Majtczak, eds. Oriental Languages and Civilizations. Wydawnictwo Uniwersytetu Jagiellońskiego, 2021. http://dx.doi.org/10.4467/k7127.92/20.20.15519.
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The volume consists of six parts devoted to literature, languages, history, culture, science, religions and philosophy of the Eastern World. Its aim is to portray the present-day state of oriental studies, which are here understood predominantly as philologies of Asia and Africa, but also as a field of study including other, adjacent disciplines of the humanities, not neglecting the history of oriental research. The book’s multidisciplinary content reflects the multi- and often interdisciplinary nature of oriental studies today. Part 1 (Literature) offers new insights into belles-lettres written in Arabic, Hindi, Turkish, Urdu, Persian and Japanese. Part 2 (Linguistics) contains studies on Sanskrit texts (in a stylometric approach), Japanese nominals, Japanese poetry as a linguistic source, Arabic translations of the Bible, Arabic dialect of Morocco, Arabic culinary terms of Persian origin and Turkish vocabulary of the language reform era. Part 3 (History) investigates Napoleon’s campaign in the Middle East, Middle Eastern-Russian relations in the 18th century, the history of Seljuk Empire and the works of a Moroccan historian, Ǧaʿfar Ibn Aḥmad an-Nāṣīrī as-Salawī. Part 4 (History of Oriental Studies) deals with the history of oriental studies in Kraków and with the problems of a critical edition of the Quran. Part 5 (Culture and Science) examines the artistic achievements of Egyptian moviemaker Yūsuf Šahīn and possible influence of the Muslim science on medieval Polish scholars. Part 6 (Religion and Philosophy) explores some philosophical concepts of the Confucian ethics and the contribution of Karīma Bint Aḥmad Al-Marwaziyya to preservation and transmission of some religious traditions of Islam.
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Bogado Bordazar, Laura Lucía, ed. China: una nueva estrategia geopolítica y global. Facultad de Ciencias Jurídicas y Sociales (UNLP), 2019. http://dx.doi.org/10.35537/10915/92614.
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Este libro nace de una doble inspiración: por un lado, es la continuación escrita de la II Jornada Iberoamericana sobre Estudios Chinos organizada en octubre 2017 por nuestro Centro de Estudios Chinos IRI-UNLP y el Instituto Confucio UNLP, donde destacados académicos de toda Amé- rica Latina y España debatieron acerca de la iniciativa de la Franja y la Ruta. Algunos de estos habían propuesto la extensión del proyecto de las Nuveas Rutas de la Seda también a América Latina, cuando todavía esta posibilidad parecía una meta inalcanzable. Por otro lado, este libro representa el resultado de la “emergencia expresiva” de algunos jóvenes investigadores de proponer un enfoque multidisciplinario sobre la temática de la iniciativa de la Franja y la Ruta y a los estudios chinos en general. Jóvenes investigadores de distintas disciplinas: geografía, relaciones internacionales, historia, economía, política, derecho, arte, turismo, que se han acercado con extremo interés al universo chino a través de la temática de la Franja y la Ruta, con la peculiaridad de tener una formación mixta occidental-china.
Book chapters on the topic "Confucian discipline"
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Wing-keung, Lam. "Nishida Kitarō and Confucian ethics: with a focus on “cheng”." In Globalizing Japanese Philosophy as an Academic Discipline, 181–92. Göttingen: V&R unipress, 2017. http://dx.doi.org/10.14220/9783737006903.181.
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Vu, Dzung H. "Cross-Cultural Academic Experience in Medical Education: Enrichment of Teaching Through Confucian, French and American Influences." In Academic Migration, Discipline Knowledge and Pedagogical Practice, 193–210. Singapore: Springer Singapore, 2013. http://dx.doi.org/10.1007/978-981-4451-88-8_15.
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Karlsaune, Hanne, Therese Antonsen, and Gørill Haugan. "Simulation: A Historical and Pedagogical Perspective." In How Can we Use Simulation to Improve Competencies in Nursing?, 1–11. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-10399-5_1.
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Abstract I hear and I forget. I see and I remember. I do and I understand. —Confucius 551–479 BCE Simulation is increasingly used in nursing education to supplement clinical and didactic learning activities. Simulation is a technique for practice and learning that can be used in many different disciplines as well as for trainees. Simulation is a technique (not a technology) aiming at replacing real experiences with guided ones; that is, it represents a context in which students can exercise and explore various aspects of a specific practical skill. Accordingly, simulation-based learning signifies a useful approach to develop health professionals’ knowledge, skills, and attitudes while protecting patients from unnecessary risks. Simulation involves learning situations that take place under the supervision of an expert or lecturer and is commonly applied as an active learning method in different health disciplines like nursing, social education, radiography, and medicine. This chapter concentrates on historical and pedagogical perspectives of simulation as a learning method in nursing education. Simulation as a learning method builds on pedagogical adult learning theory, with an emphasis on David A. Kolb and Donald Schön’s concepts experience-based learning, reflection-on-action, and reflection-in-action. Simulation-based learning is appropriate for topics such as patient safety, teamwork, and quality of health services. The literature states that simulation contributes positively to nursing students’ situational awareness, their ability to formulate and predict possible consequences of action implemented, decision-making, communication, and teamwork.
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El Amine, Loubna. "Epilogue." In Classical Confucian Political Thought. Princeton University Press, 2015. http://dx.doi.org/10.23943/princeton/9780691163048.003.0008.
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This concluding chapter reviews how the book reconstructed the political vision offered in the three Classical Confucian texts: the Analects, Mencius, and Xinzu. For a long time, the Chinese intellectual tradition did not receive academic interest in its own right similar to that received by the Western tradition. While the urgency of the renewed interest in it is both timely and welcome, it has meant that the Confucian texts are now mined with a view to contemporary concerns. Many of the political discussions in the early texts have thus been ignored for being irrelevant today. As a result, the book's interpretation of early Confucianism meshes with the recent trend in the discipline of political theory, which critiques the post-Kantian approach that takes ethics as a basis.
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"10. Discipline and Transformation: Body and Practice in the Lives of Daoist Holy Women of Tang China." In Women and Confucian Cultures in Premodern China, Korea, and Japan, 251–78. University of California Press, 2019. http://dx.doi.org/10.1525/9780520927827-014.
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Stalnaker, Aaron. "Dreaming of a Meritocracy, Grappling with Reality." In Mastery, Dependence, and the Ethics of Authority, 224–67. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190052300.003.0006.
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This chapter examines early Confucian political theory, and argues that they were well aware of both the potentials and pitfalls of politics. This is most visible in their prescriptions about the cultivation, discipline, and employment of elites for the greater benefit of society. Mèngzǐ and Xúnzǐ dreamed of a perfect meritocracy where the wise are recognized, given power, and rule benevolently, overseen and selected by a sage king. This vision led to the persistent utopianism that Metzger and Angle criticize in later Chinese political thought. But Mèngzǐ and Xúnzǐ were also vividly aware of the extreme difference between actual conditions and their meritocratic dream, and developed a number of thoughtful responses to the failures of existing politics. These ideas form a philosophy of elite cultivation and discipline that analyzes the “rule by people” necessary to complement and implement the “rule of law.”
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Spickard, James. "How Would a World Sociology Think? Towards Intellectual Inclusion." In Diversity, Inclusion, and Decolonization, edited by Abby Day, Lois Lee, Dave S. P. Thomas, and James Spickard, 157–69. Policy Press, 2022. http://dx.doi.org/10.1332/policypress/9781529216646.003.0011.
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Sociology was founded in 19th century Europe and was institutionally formed in the mid-20th century United States. Its core concepts were shaped by those two historical-cultural milieux. As a result, the discipline sees the world as centred on the Global North, with the rest of humanity still embedded in ‘tradition’. Though sociologists recognize this approach’s flaws, this origin still shapes their teaching and research. This chapter shows how concepts developed in two non-Euro-American civilizations can improve contemporary sociology’s understanding of aspects of social life worldwide. The first set of concepts comes from Confucian China; it emphasizes the important role that maintaining right relationships plays in religious life. The second set comes from 14th-century North Africa; it helps understand the interactions between ethnicity and religion in a deeper way than is possible for a sociology that puts these two things into separate conceptual boxes. These illustrate the benefit for world sociology of overcoming the discipline’s theoretical ethnocentrism.
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Walton, Linda. "Confucianism and Education." In The Oxford Handbook of Confucianism, 353—C26P37. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780190906184.013.15.
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Abstract Education is integral to Confucianism. Beginning with compilation of the Analects by Confucius’s students recording their teacher’s sayings, the teacher-student (or master-disciple) relationship has been central to the transmission of Confucian teachings. After the development of formal schooling by the state, Confucian education was also closely aligned with government. Recruitment, training, and selection of government officials was dominated by Confucianism, inspiring the civil service examination system and determining its content. Yet Confucian values were also deeply rooted in the family. Children learned the core values of filial piety (xiao 孝) and gender roles through both the study of texts and ritual practices in the setting of family life. Despite harsh rejection of Confucianism in the course of twentieth-century revolutions, Confucian education experienced a resurgence in the twenty-first century in both public and private realms as a means to restore connections with Chinese cultural identity and to achieve a “harmonious society” (hexie shehui 和諧社會).
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Angle, Stephen C. "Follow Rituals." In Growing Moral, 36–45. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780190062897.003.0004.
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The Confucians’ term for the plethora of semi-scripted practices that shape our social world is li, translated here as “ritual.” Our world is shot through with ritual, but we often downplay or ignore it. To live as Confucians recommend, we need to recognize and embrace the centrality of ritual in our lives. Rituals help to discipline our behavior and restrain or channel our feelings, and over time they can aid us in cultivating more robust virtues. Rituals can and sometimes should change, either through momentary exercises of “discretion” or in more lasting ways, but this chapter explores reasons why these changes are not always smooth or easy.
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Topor, F. Sigmund. "The Ethical Dilemma of Early Global Childhood Education." In Examining Ethics and Intercultural Interactions in International Relations, 250–69. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-2377-3.ch010.
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This chapter investigates ethical dilemmas associated with early childhood education in Confucian heritage countries. It draws on literature in philosophy, psychology, sociology, and anthropology in concluding that sociocultural differences between Eastern and Western civilizations amount to an ethical dilemma, which threatens to prevent a basic epistemology as well as a pedagogy for the education of children in the context of globalization and the information technology revolution. As evidenced by inventions, innovations, developments, and other technological and scientific breakthroughs, Western learners enroll in science and technology courses. It seems as though Eastern learners are duty-bound to fulfill a national or cultural objective, which calls for studies in the science and engineering disciplines at the expense of subjects in the arts, independent of individual desire or competency.
Conference papers on the topic "Confucian discipline"
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Liu, Ping. "The Practical Significance of Moral Self-Discipline and Other Rules of Etiquette and Law in the Confucian Culture to the Governance of Cyberspace in Colleges and Universities." In Proceedings of the 5th International Conference on Economics, Management, Law and Education (EMLE 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/aebmr.k.191225.271.
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Power, Kevin J. "Modularity and interdisciplinarity: Confucian insight for STEM-related disciplines." In Learning Connections 2019: Spaces, People, Practice. University College Cork||National Forum for the Enhancement of Teaching and Learning in Higher Education, 2019. http://dx.doi.org/10.33178/lc.2019.41.
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The modularity of the education system is generally geared toward a career-specific path for individual students. While varied subject choices and extracurricular activities can provide students with a rich range of experience, increased specialisation can create a sense of separateness between disciplines which may result in the neglect of engagement between fields which are otherwise mutually informative and insightful. A greater openness to interdisciplinarity would have the benefit of exposing specialists to fresh ways of viewing familiar subjects with a further potential to inform and inspire new and mutually beneficial pathways of education and learning. I illustrate the potential of an interdisciplinary approach in the context of the climate crisis. STEM-related disciplines can draw practical insight from compatible and well-founded philosophical principles e.g. Confucian leadership principles which warn against overconsumption, encouraging the kind of environmental awareness which could avert or mitigate the environmental and societal impact of climate change.
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Dyakonova, Elena. "THE “WAY OF POETRY” (UTA-NO MICHI) IN THE TREATISES OF MASTERS OF “LINKED VERSE”." In 9th International Conference ISSUES OF FAR EASTERN LITERATURES. St. Petersburg State University, 2021. http://dx.doi.org/10.21638/11701/9785288062049.38.
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The paper analyzes Sasamegoto (Whispered Conversations, 1463–1464), a treatise by Shinkei, the influential Buddhist poet and thinker of the Muromachi period (1392–1568). In this treatise on the collaborative poetry of “linked verse” (renga), the author addresses the category of the “Way” (michi) or the “Way of Poetry” (uta-no michi), which he interprets on the basis of ancient Chinese philosophers (Confucius and Lao Tze) and early Japanese authors of Zen school (e. g., Mujū Ichien, who wrote the Shasekishū — The Collection of Sand and Rocks, 13th century) and even endows it with a new meaning. In Shinkei’s view, the Way is not only mastery and its perfection. This is a sum total of many diverse things: the entire corpus of belles-lettres, theoretical treatises, schools, teachers and disciples, ideal poets, trends, styles, inner discipline, lifestyles, the past and the present.