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.
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Zhao, Jianhua. "Shame and discipline: The practice and discourse of a “Confucian model” of management in a family firm in China." Critique of Anthropology 34, no. 2 (June 2014): 129–52. http://dx.doi.org/10.1177/0308275x13519272.
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Lončar, Mirela. "The importance of the 'Asian values' concept for modern political systems of East and Southeast Asia." Megatrend revija 17, no. 2 (2020): 65–78. http://dx.doi.org/10.5937/megrev2002065l.
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This paper analyzes the significance of the concept of "Asian values" for modern political systems of East and Southeast Asia. Taking the theoretical basis of one of the creators of the concept of "Asian values" - Lee Kuan Yew, as a starting point, the author analyzes and explains in what way these values have influenced the contemporary political systems of East and Southeast Asia. Confucian values, which include discipline, education, respect for authority, respect for the family, and many others, have provided a strong foundation of a unique identity of the regions of East and Southeast Asia, which differ from the Western model, and which is embodied in the concept of "Asian values". The aim of this paper is to illustrate how the concept of "Asian values" has influenced the regions of East and Southeast Asia and their political systems.
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Richey, Jeffrey. "ASCETICS AND AESTHETICS IN THE ANALECTS." Numen 47, no. 2 (2000): 161–74. http://dx.doi.org/10.1163/156852700511487.
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AbstractThe ancient Confucian Analects (Lunyu) often has been interpreted as nothing more than the "pure" ethical teachings of a humanistic Chinese sage, "Confucius" (Kongzi or Kong Qiu). A careful and historically-sensitive interpretation of the Lunyu reveals that the text is capable of resisting this reading, providing clues to an altogether different Confucius - not the storied pedant who dispenses common-sense wisdom to office-seeking disciples, but a spiritual teacher who guides his pupils toward sagehood through a combination of ascetic and aesthetic disciplines. Key references in the text to material privation, music and dance, and the exemplary disciple Yan Hui reveal how one fifth-century BCE Confucian (Ru) sect sought to preserve and construct a memory of the "historical Confucius" as a Master who instructed his disciples in ascetic disciplines, linking them to aesthetic techniques of ecstasy, and celebrated one disciple in particular, Yan Hui, as the living embodiment of his esoteric Way. Instead of proposing either a traditional, harmonizing hermeneutic of the text, or a demythologization which might reveal the "real" or "historical" Confucius and his followers, this essay argues for the toleration of multiple, even mutually-contradicting voices in this classic of ancient Chinese spirituality. A primary goal for future research on the text should be the examination of conflicts of interpretation among early Confucian sects competing to safeguard the Master's legacy.
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Davis, Bret W. "Is Philosophy Western?" Journal of Speculative Philosophy 36, no. 2 (July 1, 2022): 219–31. http://dx.doi.org/10.5325/jspecphil.36.2.0219.
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ABSTRACT This article examines East Asian as well as Western perspectives on the major metaphilosophical question: Is philosophy Western? Along with European philosophy, in the late nineteenth century the Japanese imported what can be called “philosophical Euromonopolism,” namely, the idea that philosophy is found exclusively in the Western tradition. However, some modern Japanese philosophers, and the majority of modern Chinese and Korean philosophers, have referred to some of their traditional Confucian, Daoist, and Buddhist discourses as “philosophy.” This article discusses debates in East Asia as well as in the United States and Europe over the discipline-defining question of whether the academic field of philosophy should include Asian and other non-Western traditions of profound and rigorous—even if methodologically as well as conceptually unfamiliar—thinking about fundamental matters. It argues that, henceforth, the field of philosophy should be conceived as dialogically cross-cultural rather than as exclusively Western.
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Park, Jong-Mok. "Human dignity and value in East Asia -Correspondence between the moral discipline ability of Confucian thoughts and the legal norms-." Jeonbuk Law Review 68 (May 31, 2022): 1–32. http://dx.doi.org/10.56544/jblr.2022.05.68.1.
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Guo, Ting. "“So Many Mothers, So Little Love”: Discourse of Motherly Love and Parental Governance in 2019 Hong Kong Protests." Method & Theory in the Study of Religion 34, no. 1-2 (November 15, 2021): 3–24. http://dx.doi.org/10.1163/15700682-12341528.
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Abstract This paper focuses on Hong Kong Chief Executive Carrie Lam Cheng Yuet-ngor’s discourse of motherly love during the 2019 mass protests, examining it in relation to the politicization of Confucianism taking place in China today. This politicization results from a new cult of personality centered on President Xi Jinping and his wife Peng Liyuan which reinforces patriarchal authoritarianism and familial nationalism through an explicit emphasis on Confucianism and traditional values. Through this process, authoritarian power has been reconfigured and legitimized as Confucian duty, with the result that political leaders are made to appear firm but benevolent parents while the protestors are cast in the role of children requiring discipline. Lam’s discourse of motherly love is further complicated by the fact that she is the first woman to assume such a leadership role in modern Chinese history, which further illuminates Hong Kong’s struggle against both patriarchal authoritarianism and the gendered legacy of coloniality.
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Em, Henry. "Killer Fables: Yun Ch’iho, Bourgeois Enlightenment, and the Free Laborer." Journal of Korean Studies 25, no. 1 (March 1, 2020): 147–74. http://dx.doi.org/10.1215/07311613-7932285.
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Abstract Drawing on Yun Ch’iho’s Diary, and outlining some of the ideological and transnational aspects of a Protestant, bourgeois consciousness that emerged in Korea at the turn of the last century, this article presents a critical reassessment of liberalism, Protestant Christianity, and the type of free laborer that bourgeois Protestants like Yun Ch’iho wanted to create. As a pious liberal, Yun Ch’iho led efforts to establish civic and religious organizations that sought to construct a free conscience that would form and maintain public opinion. This was a militant agenda in the sense that, like the evangelical teachers he met in Shanghai and at Emory College, Yun wanted to build public pressure to dismantle the Confucian political order. As a Protestant entrepreneur of free men, Yun sought to “kill the Korean.” This militant, liberal agenda aimed to discipline and embody new desires, especially among youth, to produce the free laborer, and to render the extraction of profit as a form of exchange.
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King, Ross. "Seoul, Conditions of Possibility, and the Postnational Hyperspace." Environment and Planning D: Society and Space 27, no. 4 (January 1, 2009): 616–32. http://dx.doi.org/10.1068/d5908.
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Korean ‘official nationalism’ (as Anderson calls it) arose late, in a context of partition and its inevitable ambiguities, Confucian self-discipline but wildly violent politics, rapid economic growth, and then Korea's pivotal role in the electronics and e-economy booms of the 1980s and 1990s. Seoul had to be constructed as the national capital in the absence of continuity in its represented past, consequent on the attempted total obliteration of Korean identity by the Japanese colonialist regime and subsequent wartime destruction. Its ‘monuments’ are virtually empty of cultural referencing; even the National Assembly is a ‘painted shed’; new cultural production is overwhelmingly either pastiche or electronic; political activity slips from the Third Estate of popular democracy to an emerging Fifth Estate of the Internet and the weblog. While print capitalism may have been a necessary enabling condition for the rise of nationalism in Europe, the Americas, and beyond, as Anderson asserts, in Korea's case we may have the paradox of the weakly defined nation slipping away, into a wider imagined community, even as the dream of Korean distinctiveness cuts ever deeper.
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Rošker, Jana S. "Intercultural dialogues in times of global pandemics: The Confucian ethics of relations and social organization in Sinic societies." Ethics & Bioethics 11, no. 3-4 (December 1, 2021): 206–16. http://dx.doi.org/10.2478/ebce-2021-0011.
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Abstract Since COVID-19 is a global-scale pandemic, it can only be solved on the global level. In this context, intercultural dialogues are of utmost importance. Indeed, different models of traditional ethics might be of assistance in constructing a new, global ethics that could help us confront the present predicament and prepare for other possible global crises that might await us in the future. The explosive, pandemic spread of COVID-19 in 2020 clearly demonstrated that in general, one of the most effective tools for containment of the epidemics is precisely human and interpersonal solidarity, which must also be accompanied by a certain degree of autonomous self-discipline. The present paper follows the presumption that these types of personal and interpersonal attitudes are—inter alia— culturally conditioned and hence influenced by different traditional models of social ethics. In light of the fact that East-Asian or Sinic societies were more successful and effective in the process of containing and eliminating the virus compared to the strategies of the Euro-American regions, I will first question the widespread assumption that this effectiveness is linked to the authoritarian political traditions of the Sinic East and Southeast Asian areas. Then, I will critically introduce the Confucian ethics of relations, which in various ways has influenced the social structures of these regions, and clarify the question of whether and in which way the relics of this ethics had an actual effect on the crisis resolution measurements. The crucial aim of this paper is to contribute to the construction of theoretical groundworks for a new, transculturally grounded global ethics, which is more needed today than ever before.
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Ardizzoni, Sabrina. "The Paradigm of Hakka Women in History." Asian Studies 9, no. 1 (January 8, 2021): 31–64. http://dx.doi.org/10.4312/as.2021.9.1.31-64.
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Hakka studies rely strongly on history and historiography. However, despite the fact that in rural Hakka communities women play a central role, in the main historical sources women are almost absent. They do not appear in genealogy books, if not for their being mothers or wives, although they do appear in some legends, as founders of villages or heroines who distinguished themselves in defending the villages in the absence of men. They appear in modern Hakka historiography—Hakka historiography is a very recent discipline, beginning at the end of the 19th century—for their moral value, not only for adhering to Confucian traditional values, but also for their endorsement of specifically Hakka cultural values. In this paper we will analyse the cultural paradigm that allows women to become part of Hakka history. We will show how ethical values are reflected in Hakka historiography through the reading of the earliest Hakka historians as they depicted Hakka women. Grounded on these sources, we will see how the narration of women in Hakka history has developed until the present day.
In doing so, it is necessary to deal with some relevant historical features in the construction of Hakka group awareness, namely migration, education, and women narratives, as a pivotal foundation of Hakka collective social and individual consciousness.
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Ardizzoni, Sabrina. "The Paradigm of Hakka Women in History." Asian Studies 9, no. 1 (January 8, 2021): 31–64. http://dx.doi.org/10.4312/as.2021.9.1.31-64.
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Hakka studies rely strongly on history and historiography. However, despite the fact that in rural Hakka communities women play a central role, in the main historical sources women are almost absent. They do not appear in genealogy books, if not for their being mothers or wives, although they do appear in some legends, as founders of villages or heroines who distinguished themselves in defending the villages in the absence of men. They appear in modern Hakka historiography—Hakka historiography is a very recent discipline, beginning at the end of the 19th century—for their moral value, not only for adhering to Confucian traditional values, but also for their endorsement of specifically Hakka cultural values. In this paper we will analyse the cultural paradigm that allows women to become part of Hakka history. We will show how ethical values are reflected in Hakka historiography through the reading of the earliest Hakka historians as they depicted Hakka women. Grounded on these sources, we will see how the narration of women in Hakka history has developed until the present day.
In doing so, it is necessary to deal with some relevant historical features in the construction of Hakka group awareness, namely migration, education, and women narratives, as a pivotal foundation of Hakka collective social and individual consciousness.
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YANG SUNJIN. "The comparison enter Reason-oriented ethics of the Occident and discipline-oriented ethics of the Orient -Focusing on the Ancient Greek Philosophy and the (neo)confucian philosophy-." Studies in Philosophy East-West ll, no. 75 (March 2015): 257–78. http://dx.doi.org/10.15841/kspew..75.201503.257.
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Komissarov, Sergey. "Confucius against Covid (Some Aspects of Chinese Experience in Dealing with a Pandemic)." Ideas and Ideals 14, no. 1-1 (March 25, 2022): 149–62. http://dx.doi.org/10.17212/2075-0862-2022-14.1.1-149-162.
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From the end of 2019 to the present day, the world lives in a constant confrontation with the epidemic caused by coronavirus infection. The first country to experience COVID-19 attack was China. The data on the number of cases and deaths from this disease are tens, and sometimes hundreds of times less than in most developed countries, especially if we take into account the huge population of the PRC. During 2021, mortality caused by coronavirus remains practically zero, and the number of cases per day varies from a few persons to two dozen, and they always came from abroad. To achieve this, it required mobilization of all medical and administrative resources on the part of the authorities, as well as the observance of discipline and complete loyalty to the activities carried out on the part of the population. Many observers – journalists and then scientists – suggested that moral values articulated within the framework of Confucian ideology should be singled out among the factors that contributed to the establishment of control over the epidemic. Not all specialists agree with this approach. But it seems to us quite justified, since a similar picture can be observed in those countries of East and Southeast Asia, whose civilization was formed under the strong influence of Confucianism. Among the socio-cultural factors contributing to the successful fight against COVID-19 and its consequences, one can also name the active use of the methods of traditional Chinese medicine, especially Qigong and Taijiquan complexes. We suppose the Chinese experience in this sphere could be useful for other nations.
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LI, Yang, and Wei YANG. "傳統中醫倫理及其對當代醫師職業制度的啟示." International Journal of Chinese & Comparative Philosophy of Medicine 10, no. 1 (January 1, 2012): 93–107. http://dx.doi.org/10.24112/ijccpm.101516.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.醫療保障不僅需要制度依據，也需要文化底蘊的支撐。傳統中醫倫理蘊含著醫者仁心、精勤不倦的處世道德規範，敬畏生命、人命至重的人道主義精神，公平待人、博施濟眾的普世價值學說，智圓行方、求平執中的整體和諧理論，道生德養、志存救濟的大義博愛觀。這些內容對於當代醫療保障的建設尤其是當代醫師職業制度建設和發展具有重要的借鑒價值，因而是我們不應忽視的文化資源。To establish appropriate medical professionalism in contemporary China, institutional construction, reform and development are certainly necessary. However, they must be conducted by drawing on relevant cultural ideas and values to gain support. In particular, traditional Chinese medical culture and ethics contain a great amount of intellectual and moral resources that are useful for the construction and development of contemporary Chinese medical professionalism. This essay attempts to explore such resources and make relevant recommendations.Traditional Chinese medical culture is informed by Confucian ethical concerns and commitments. It requires that the physician must have a benevolent heart to treat the patient and a diligent mind to pursue health care knowledge. At the same time, the physician must hold reverence for life and appreciate the vital importance of human life. In addition, Confucian culture expects the physician to be fair in treating different kinds of patients and their families, and to be generous in attempting to help people. In the process of providing medical treatment, physicians’ personal integrity and an attitude for pursuing harmonious outcomes (among patient, family and physician) are emphasized. Finally, the Confucian notions of righteousness and fraternity refer to the view that physicians should engage in serious cultivation of virtue so that they may form a firm moral aspiration to help others and be honored to conduct noble actions in helping others. Accordingly, when we attempt to set up effective health care institutions and establish proper contemporary medical professionalism, these traditional values and commitments should be studied and drawn upon.Based on these considerations, the final part of the essay puts forward four suggestions for rebuilding a proper Chinese physician profession. First, the government should provide a reasonable income and effective security for physicians, not only to supervise but also to protect their legitimate interests in providing health care services to the public. Second, pubic hospital administrators should pay attention to physicians’ personal interests and their work conditions, to provide a feasible working environment for them to treat patients effectively. Third, physicians should understand that although the external environment can never be perfect, they should discipline themselves by ensuring good professional, interpersonal and psychological standards in providing health care services to the people. Finally, physicians must recognize that as professionals, they are expected to hold proper virtues and a benevolent heart to overcome their personal difficulties, whatever they are, to treat patients and their families in virtuous and benevolent ways.DOWNLOAD HISTORY | This article has been downloaded 361 times in Digital Commons before migrating into this platform.
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Wang, Zhongjiang. "Confucius’ Life Experience, Idea of Happiness, and Moral Autonomy: A Study on Qiong Da Yi Shi 《窮達以時》 and other Literatures." Journal of Chinese Philosophy 47, no. 1-2 (March 3, 2020): 66–83. http://dx.doi.org/10.1163/15406253-0470102008.
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The thinking of the relationship between virtue and happiness in the excavated document Qiongdayishi 《窮達以時》 shows many links with other extant literatures. Qiongdayishi is the reflection made by Confucius and his disciplines in a life crisis. It does not consider that there is an inner correspondence between virtue and happiness, which is the same in other Confucian literature. Besides, it gives a new explanation of Qiong 窮 and Da 達, turning them to the issue of moral autonomy of human beings. It indicates that the idea of virtue and happiness of Confucianism is complex and cannot be understood in one perspective.
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LIANG, Li. "患者利益至上——傳統情懷與現實挑戰." International Journal of Chinese & Comparative Philosophy of Medicine 10, no. 2 (January 1, 2012): 35–49. http://dx.doi.org/10.24112/ijccpm.101519.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.以患者利益為重被視為醫學的傳統美德，也是醫生的職責。它的基本宗旨是將患者的利益放在首位。當醫生的利益不受其他因素干擾時，他們較能承擔“患者利益至上”這一責任。而當出現利益衝突時，醫生則會面臨特殊的挑戰，有時還有可能需要做出一定的自我犧牲。西方醫學倫理在強調醫師職業道德的同時也通過制度建設盡量避免利益衝突的發生，以更好維護患者和醫生雙方的利益。中國傳統醫學倫理中，“患者利益至上”雖然沒有作為具體道德原則予以規定，但在醫療實踐中卻常常可以體現出醫生“患者利益至上”的情懷。之所以如此，與儒家文化的影響密不可分。儒家“仁”的思想強調愛人，提出對待病人要“皆如至親之想”。儒家將愛親的情感擴展到病人身上，同時也將“博施於民而能濟眾”視為自己高尚的道德追求。在義利關係問題上，儒家提出了獲取利益的正當性問題，即“不以其道得之，不處也”。醫生受其影響，反對“恃己所長，專心經略財物”，強調維護病人健康利益的重要性。另一方面，儒家修身的實踐精神有助於“仁”、“義”等從一種自然情感上升為真正意義上的道德德性，而古代重視家庭親情的傳統對於醫生的品德修養也起到了重要作用。醫生在修德的同時注重自身專業技能的訓練和提高，良好品德和精湛的技藝為維護患者的利益提供了重要條件。目前，患者利益至上的職業精神正面臨著經濟、政治、科技等多方面的挑戰，中國傳統文化缺失帶來的個體道德情感的弱化使這一問題更為突出。The doctor-patient relationship in China is currently experiencing a crisis of trust brought on by the absence of traditional morals and values in healthcare. The Confucian doctrine of ren (benevolence) is based on the possibility of moral perfection in humanity, which in turn guides one how to treat others in family and non-family social relationships. Ren as a relational virtue is particularly important for the doctor-patient relationship. That is why the Confucian idea of “treating a patient like a family member” was popular in traditional medical practice. However, current medical practice is designed around the people who deliver the care, who happen to pay more attention to their own interests and benefits than those of their patients.The essay contends that although Confucian teaching does not exclude the pursuit of self-interest or self-benefit, it does emphasize virtue and personal character, especially for doctors. No doctor is expected to make a profit that is not within the scope of moral principles, even in a resource-constrained setting. It is thus time to realign the values of the Chinese healthcare system based on Confucian virtues so that the patient is again the center of attention. The essay puts forward suggestions for medical professionals to discipline themselves by ensuring good professional and interpersonal skills.DOWNLOAD HISTORY | This article has been downloaded 228 times in Digital Commons before migrating into this platform.
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Qian, Weimin. "Exploration and Implementation of the Construction of School Moral Education System Based on the Inheritance of Confucian Classics." Science Insights Education Frontiers 10, S1 (September 13, 2021): 16. http://dx.doi.org/10.15354/sief.21.s1.ab046.
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In the implementation of school moral education, as the lack of a well-developed system, the efficiency of moral education is relatively low which leads to the imperfect of the various functions. There is a pressing need to construct a moral system to guide and support the school moral education. By the chance of promotion “Confucius Cultural Theme School”, our school integrated and systemized the existing moral education and then combined the Confucian moral education idea to formulate an education system for our school, which is the “young gentleman system”. In the process of implementation, we promote moral education by theme activities and strengthen the students’ upright moral quality and behavior through the practical activities, so as to accomplish the goal to foster a modest and self-disciplined gentleman.
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LE, Thi Kim Dung. "CHARACTERISTICS OF TRADITIONAL VIETNAMESE FAMILY AND ITS INFLUENCE ON COMMUNICATION CULTURE IN THE FAMILY." ANTHROPOLOGICAL RESEARCHES AND STUDIES 1, no. 11 (April 27, 2021): 49–64. http://dx.doi.org/10.26758/11.1.4.
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Objectives. Understanding the family's communication culture means understanding the ethnic communication culture, therefore, research on communication culture in the family has an important and practical meaning. The article aims to study generalize the basic characteristics of Vietnamese traditional families, thereby understanding the communication culture in the family, which is the basis for understanding the traditional communication culture of Vietnamese people. Material and methods. This research is done based on the synthesis and analysis of documents related to family and communication in family to make comparisons and make appropriate judgments. 58 scientific value and reliable documents are searched on online databases, websites, indexes and printed documents, typed files in the computer, and then classified by topic groups for analysis. The documents mentioned or cited in the article are fully shown in the list of references. Results. The traditional Vietnamese family has the characteristics of the traditional Asian family; this family model that has dominated all the values and standards of the family, which has a profound effect on the communication culture in the family. It is a type of communication that follows hierarchical order and pattern from top to bottom, emphasis on factors of location, age, gender and communication space. Conclusions. Communication culture in the traditional Vietnamese family bears the imprint of wet rice civilization as well as Confucian and Buddhist ideology creating a polite, flexible communication style and cultural behavior, order and discipline in the family; however, its limitation is hesitation, inhibits personal criticism; there are stricter stereotypes against some family members. Currently, some of the traditional Vietnamese family’s foundations have been changed but the communication culture in the family still needs to be preserved to preserve the communication culture of the nation. Keywords: communication, culture, communication culture, communication in the family, traditional Vietnamese family.
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Qu, Jingdong. "Back to historical views, reconstructing the sociological imagination: The new tradition of classical and historical studies in the modern Chinese transformation." Chinese Journal of Sociology 3, no. 1 (January 2017): 135–66. http://dx.doi.org/10.1177/2057150x16686260.
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Historical perspectives are a means of reconstructing the sociological imagination, as classical sociologists did. There are many historical dimensions in Karl Marx’s social studies: dialectical analysis of the present as history; reconstructed narratives of historical events; and finally, evolution of family, ownership, state, and social formations. Likewise, in order to understand the reality of Chinese society, we need to examine the transformation of modern Chinese social thought and its contexts. By reinterpreting the Theory of the Three Epochs from the classic Spring and Autumn Annals, Kang Youwei proposed that the establishment of the Idea of Cosmic Unity as the universal value for world history and the building of the Confucian religion for the cultivation of mores had resulted in the successful transformation of Chinese society from the Era of War to the Era of Peace. In contrast, Zhang Taiyan upheld the tradition of ‘Six Classics are all Histories’ and furthered the academic change of focus from classics to history, which Wang Guowei and Chen Yinque carried out. Through the method of synthetical deduction in the social sciences, Wang Guowei interpreted classics historically in Institutional Change in the Yin and Zhou Dynasties, confirming the original principle of the Zhou regime and etiquette on the basis of the patriarchal clan system and its emphasis on law, mores, and institutions. On the other hand, Chen Yinque thoroughly investigated the Middle Period of Chinese history from the perspectives of concourse and inter-attestation and outlined a historical landscape of interfusion between Hu and Han nationalities, the mixing of various religions, the migrations of diverse groups, and the integration of different cultures and mores. In short, there are two waves of intellectual change in the Chinese modern transformation, which together have established the new discipline of Classical and Historical Studies as well as the subsequent institutional and spiritual sources of social and political construction.
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Park, So-hyun. "A Study on the Connotation of the Human Nature in Buddhism: Comparison with the Human Nature in Zhū Xī’s Neo-Confucianism focusing on Ǒuyì Zhìxù’s Zhōngyōng-Zhízhǐ (中庸直指)." Daedong Hanmun Association 71 (June 30, 2022): 319–55. http://dx.doi.org/10.21794/ddhm.2022.71.319.
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Comparing the genuine meaning of the human nature explained in the book Zhōngyōng-Zhízhǐ written by Ǒuyì Zhìxù, one of the four greatest Buddhist monks in the Ming dynasty with that translated by Zhū Xī who compiled Neo-Confucianism in the South Song dynasty, this study looks into the genuine meaning of the human nature in the unique viewpoint of Ǒu yì Zhìxù different from that of Zhū Xī. In his book Zhōngyōng-Zhízhǐ, he divides the Seong (性: human nature) into Cheon (天: heaven) and Myeong (命: life) to explain that Seong is SunSuJinYeo (純粹眞如: pure truth) of BulSaengBulMyeol (不生不滅: There is neither birth nor death) and JapBakJoAk (雜駁粗惡: Human nature is roughly mixed) of Saeng MyeolHwanMang (生滅幻妄: Birth and death of everything are all vain), which all means that the human nature can basically become not only the nature of pure reason of Gunja (君子: a Confucian standard person) but also the nature of Soin (小人: a person who is petty and crafty) harassed by passions. This is a part of his thoughts presenting the inner essence of human that a person can be good and bad as well; and implying that the object of discipline may be somewhere around such inner essence of human.
On the other hand, Zhū Xī understands the Cheon as the pure truth and explains that the Myeong is given. He says that the Cheon consists of mainly ‘Yin-Yang and Five Elements’, which has Yi (理) and Gi (氣). It is noticeable that he appreciates: such Gi forms a body of JiWoo-Hyeon BulCho (智愚 賢不肖: mixed of wisdom, stupidity, goodness and badness) and such Yi is the essential source of human nature forming Deok (德: virtue) of GeonSun-OSang (健順 五常: Yin-Yang based virtues), which is the nature of InEuiYeJiShin (仁義禮智信: benevolence, righteousness, propriety, wisdom and sincerity). Like this, he refers to Yi-Gi and YiYeok BuYeo (理亦賦焉: Yi is also given) to explain about the Cheon, so that he thinks that the Myeong of Cheon-Myeong is a kind of step given by the heaven, which is the step right before the human nature is given. Such human nature given by the heaven comes with such characters as JiWoo- HyeonBulCho based on each person’s GiJilPumSu (氣質稟受: characters and personalities) requiring everybody to be educated. That is, education is aimed at the recovery of the essential nature of human.
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Wang, Xing. "Rethinking Gender and Female Laity in Late Imperial Chinese Pure Land Buddhist Biographies." Religions 12, no. 9 (August 31, 2021): 705. http://dx.doi.org/10.3390/rel12090705.
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This paper explores how lay female believers are depicted in the Chinese monastic Pure Land Buddhist texts and how a particular late-imperial Chinese Buddhist biography collection betrayed the previously existing narrative of female laity. Moreover, I wish to show that there had existed a long-lasting and persistent non-binary narrative of lay women in Chinese Pure Land biographies admiring female agency, in which female Pure Land practitioners are depicted as equally accomplished to male ones. Such a narrative betrays the medieval monastic elitist discourse of seeing women as naturally corrupted. This narrative is best manifested in the late Ming monk master Yunqi Zhuhong’s collection, who celebrated lay female practitioners’ religious achievement as comparable to men. This tradition is discontinued in the Confucian scholar Peng Shaosheng’s collection of lay female Buddhist biographies in the Qing dynasty, however, in which Peng depicts women as submissive and inferior to males. This transition—from using the stories of eminent lay female Buddhists to challenge Confucian teachings to positioning lay females under Confucian disciplines—exhibits Peng Shaosheng’s own invention, rather than a transmission of the inherited formulaic narration of lay female believers, as he claimed.
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Silius, Vytis. "An Alternative to Individualism: Relational Concept of Human in Confucian Role Ethics." Problemos 100 (October 15, 2021): 152–66. http://dx.doi.org/10.15388/problemos.100.12.
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The article proposes to see Confucian role ethics as a philosophical project that puts forward metaethical and metaphilosophical arguments regarding the nature of ethics and the concept of human beings, instead of concentrating on its interpretational work in explicating the nature of early Confucian ethics. Thus, a more fitting context for evaluating the core claims of role ethics is suggested, one that is comprised of different positions, coming from a wide range of philosophical and cultural backgrounds, as well as different disciplines, all of which criticize individualism or formulate a non-individualistic concept of person. Role ethics concept of person, as a totality of one’s lived roles and relations, is discussed by concentrating on the specificity of two key notions in this position, that is, “relation” and “role”. The article ends with a suggestion that the deeper and fuller investigation and exposition of normativity, as stemming from the specific and concrete role-relationships, is the most needed and promising direction of further development of role ethics.
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Pham, Huong Thi, and Louise Starkey. "Perceptions of higher education quality at three universities in Vietnam." Quality Assurance in Education 24, no. 3 (July 4, 2016): 369–93. http://dx.doi.org/10.1108/qae-07-2014-0037.
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Purpose Vietnam is experiencing rapid expansion in the provision of higher education that requires quality assurance appropriate for the Vietnamese-centralised Confucian cultural context. This paper aims to examine the concept of quality from the perspectives of academic leaders, quality assurance members and academics at three higher education institutions in Vietnam. Design/methodology/approach Based on an interpretative study, semi-structured interviews were used as a major research instrument augmented with document analysis across three case studies. Interviews were conducted with 35 participants from three groups of stakeholders. Findings The concept of quality was found to be under-conceptualised in this Vietnamese context. Quality was conceptualised as meeting societal needs across the case studies underpinned by the belief that the purpose of higher education is to prepare graduates for employment. Research limitations/implications The study was conducted in similar disciplines at three state-owned universities in Vietnam in 2011. This provides insight within this context and timeframe that may not be generalised. It is suggested to extend this research to other disciplines, the private sector and other groups of stakeholders. Practical implications The paper discusses the necessity of revisiting the philosophy of higher education and re-conceptualising quality in Vietnam that informs quality assurance processes that are relevant to the cultural context. Originality/value This paper provides a centralised Confucian perspective to the literature on quality assurance in higher education. How quality is perceived by academic leaders, quality assurance members and, in particular, academic staff can be used to inform policy. In a centralised country such as Vietnam, academic leaders and quality assurance members may indicate their “obedient” attitudes to policies, leading to the same view with what is centrally enacted, while the academic staff have a different perception of quality.
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Gibbs, Paul. "The paths and the ways: an insight into transdisciplinarity." EDUCAÇÃO E FILOSOFIA 33, no. 69 (December 31, 2020): 1295–322. http://dx.doi.org/10.14393/revedfil.v33n69a2019-56406.
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The paths and the ways: an insight into transdisciplinarity
Abstract: This is a short study of how the notion of thinking that Heidegger developed in his writing, in the Conversation on a Country Path about Thinking (2010a), can be read through a consideration of a Chinese Taoist text Tao Te Ching (Laozi) and the Confucian, though a Taoist inspired text, by Zisi, the Zhongyong, to illuminate the essential nature of openness in transdisciplinarity and the restrictions of disciplinarity of knowing taken as the ritual and rules of methodology. This approach offers a way to understand unconcealment in the onto-cosmology of the harmony of all Being and of personal cultivation which is essential to the ontology of Heidegger. I then suggest how this might be offered in what could be called a transdisciplinary pedagogy.
Key words: Heidegger. Confucianism. Taoism. Transdisciplinarity. Harmony.
Os caminhos e os meios: uma visão da transdisciplinaridade
Resumo: Este é um breve estudo sobre como a noção de pensamento que Heidegger desenvolveu em seus escritos, em Conversation on a Country Path about Thinking [Uma Conversa no Caminho do Campo sobre o Pensar] (2010a), pode ser lida através da consideração de um texto taoísta chinês Tao Te Ching (Laozi) e de um texto confucionista, embora inspirado por taoístas, de Zisi, o Zhongyong [A Doutrina do Meio], para iluminar a natureza essencial da abertura na transdisciplinaridade e as restrições da disciplinaridade do conhecimento a serem tomadas como ritual e regras da metodologia. Essa abordagem oferece uma maneira de entender a desocultação na ontocosmologia da harmonia de todo o Ser e do cultivo pessoal, essencial à ontologia de Heidegger. Sugiro então como isso pode ser oferecido no que poderia ser chamado de pedagogia transdisciplinar.
Palavras-chave: Heidegger. Confucionismo. Taoísmo. Transdisciplinaridade. Harmonia.
Los caminos y los medios: una visión de la transdisciplinariedad
Resumen: Este es un breve estudio de cómo la noción de pensamiento que desarrolló Heidegger en sus escritos, Conversación sobre un camino rural sobre el pensamiento (2010a), puede leerse mediante la consideración de un texto chino taoísta Tao Te Ching (Laozi) y un texto confuciano, aunque inspirado por los taoístas de Zisi, el Zhongyong [La Doctrina del Medio], para iluminar la naturaleza esencial de la apertura en la transdisciplinariedad y las limitaciones de la disciplina del conocimiento a tomado como ritual y reglas de metodología. Este enfoque ofrece una forma de entender la falta de cultivación de la ontocosmología de la armonía de todo Ser y el cultivo personal, esencial para la ontología de Heidegger. Luego sugiero cómo se podría ofrecer esto en lo que podría llamarse pedagogía transdisciplinaria.
Palabras clave: Heidegger. Confuciano. Taoísmo. Transdisciplinariedad. Armonía.
Data de registro: 30/07/2020
Data de aceite: 21/10/2020
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Liew Kai Khiun. "Post-Confucian East Asian television dramas: Staging medical politics inside the White Tower." International Journal of Cultural Studies 14, no. 3 (April 12, 2011): 251–64. http://dx.doi.org/10.1177/1367877910391865.
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Between 2003 and 2007, three versions of the Japanese novel, Shiroi Kyotou ( The Great White Tower) were screened as television drama serials in Japan (2003), Taiwan (2006) and South Korea (2007). The phenomenon of White Tower reflects the vibrant multiculturality and transnationality of East Asian television dramas. Accordingly, this article seeks to use the various narratives of White Tower as manifestations of the underlying tensions of post-authoritarian and post-miracle economies of Taiwan, South Korea and Japan. While audiences are awed by the technologically sophisticated hospital settings and the rigidly disciplined health professionals in the productions, they are also exposed to the ugly realities of cronyism, neglect and arrogance of the predominantly male medical elite. Given the conservatism of most mainstream television dramas, the challenge here is to determine how to interpret the latest versions of White Tower as simultaneously exhibitions and critiques of Asian modernity.
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Tikhonov, Vladimir. "Masculinizing the Nation: Gender Ideologies in Traditional Korea and in the 1890s–1900s Korean Enlightenment Discourse." Journal of Asian Studies 66, no. 4 (October 29, 2007): 1029–65. http://dx.doi.org/10.1017/s0021911807001283.
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This paper deals with ideal masculine types in the gender discourse of Korea's modernizing nationalists during the late 1890s and early 1900s. It begins by outlining the main gender stereotypes of Korea's traditional neo-Confucian society, and it argues that old Korea's manhood norms were bifurcated along class lines. On one hand, fighting prowess was accepted as a part of the masculinity pattern in the premodern society of the commoners. On the other hand, the higher classes' visions of manhood emphasized self-control and adherence to moral and ritual norms. The paper shows how both premodern standards of masculinity provided a background for indigenizing the mid-nineteenth century European middle-class ideal of “nationalized” masculinity—disciplined, self-controlled, sublimating the sexual impulses and channeling them toward the “nobler national goals,” and highly militarized—in early modern Korea.
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Sato, Eiiti. "ascensão da China e alguns desafios de uma nova geopolítica." Carta Internacional 17, no. 2 (November 13, 2022): e1287. http://dx.doi.org/10.21530/ci.v17n2.2022.1287.
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O artigo discute a ascensão da China e seus efeitos na ordem internacional, em especial o papel desempenhado pelo Partido Comunista Chinês, que foi capaz de reorganizar e disciplinar as forças políticas da nação de mais de um bilhão de habitantes. O artigo discute também como a milenar tradição confuciana, paradoxalmente, passou a dominar o PCC. A partir de uma abordagem histórica o artigo levanta a questão da necessidade de compreender como poderá se comportar o Estado chinês no quadro das transformações geopolíticas em curso, sem os elementos democráticos típicos das sociedades que têm comandado a ordem internacional.
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Huang, Kuan-min. "Dissemination and Reterritorialization." Asian Studies 8, no. 3 (September 22, 2020): 15–33. http://dx.doi.org/10.4312/as.2020.8.3.15-33.
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Confucianism as a mode of life was brought to Taiwan as early as Chinese settlement. Regarding Confucian philosophy, however, it must be traced back to the founding of modern institutions. Even though the historical background of the Chinese diaspora after 1949 is rather complex, it seems possible to examine how it has contributed to the development of academic disciplines in Taiwan, especially with regard to Confucianism. The present paper investigates the corresponding contributions of two philosophers, Tang Junyi (1909–1978) and Mou Zongsan (1909–1995). Both are important scholars, who are indispensable for the development of contemporary intellectual history in Taiwan. In order to describe the creativity in their way of dealing with ruptures, of transforming the separation into the renovation of tradition, the author analyses their efforts in terms of geo-philosophy, through the lens of two concepts, dissemination and reterritorialization, that are borrowed from Jacques Derrida, Gilles Deleuze, and Felix Guattari.
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Chang, Peter T. C. "China's Environmental Crisis: Practical Insights from Chinese Religiosity." Worldviews: Global Religions, Culture, and Ecology 15, no. 3 (2011): 247–67. http://dx.doi.org/10.1163/156853511x588644.
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AbstractConfronted with a looming ecological crisis, calls are intensifying for modern China to rekindle its ancient naturalistic worldview. My paper explores the practical implications of these exhortations, namely, the requisite actions to transform contemporary Chinese into citizenry committed to sustainable living. Two trademarks of the traditional Chinese moral enterprise will be elaborated. The first is the doctrine of concentric circle. I will explain that the Confucian strategy to fulfill humankind's universal obligation is to begin with rectifying the self, the local community and extending incrementally towards the embracing of all things. The process to heal nature's wounds henceforth must similarly commence with disciplined self-cultivation anchored in the nuclear family. The second is ancestral worship, which I plan to argue has efficacy in strengthening people's resolve to subsist sacrificially for the sake of their descendents. As a platform to venerate the dead, this ritual also serves as conduit to a spiritual realm that awakens the living and reinforces our bond to the future generation.
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DENG, Rui. "倫理審查的制度歷史、運行現狀與困境." International Journal of Chinese & Comparative Philosophy of Medicine 8, no. 2 (January 1, 2010): 57–72. http://dx.doi.org/10.24112/ijccpm.81492.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.西方文化和原則主義的生物醫學倫理審查制度大有“普惠全球”之勢，但是從國際文獻的制訂歷史追溯倫理審查要求的修改變化，會發現倫理審查要求的弱化和無窮倒退的現象。本文將結合當前西方倫理審查的運行現狀，對倫理審查制度面臨的理論和實踐困境進行分析。Since the 1970s, the ethics review system has become an important measure to protect human life. International organizations have ceaselessly revised and perfected the rules of several international ethics documents, carried out ability training for ethics reviews on a global scale, helped many countries to set up ethics committees, and attempted to promote the Western ethical culture and principle of “universal ethics.” However, if we investigate the history of the changes in the requirements of ethics reviews coded in the relevant international documents and enactments, we find that the requirements of ethics reviews for medical research have become weakened and have substantially regressed.The Western approach to the ethics review has no means of ensuring that investigators obey the ethics review system. It is also unable to secure common ground and set aside differences when confronted with a pluralist culture. This weakens its ability to review and supervise. The current state of the Western ethics review also displays some negative features, such as a loosely organized structure, commercialization stimulated by conflicts of interest, disagreement over conclusions (especially for research projects involving multiple research centers) due to pluralist cultures and systems of morality, the limited protection of human subjects due to poor review and supervision, and the imposition on researchers of very complex review processes.The system of ethics review is also beset by several dilemmas. The first is the suspicion of ethics imperialism. International documents attempt to provide a universal frame and impose the values of certain moral communities on others. Second, the ethics principles proposed by Beauchamp and Childress seem to be the foundation of many international documents, yet reflect only a small part of American morality, and cannot always be applied to other cultures and customs. They have been attacked by virtue theory, casuistry, feminism, and communitarianism alike. Third, the history of the revision of international ethics documents suggests that ethics reviews often fall into a vicious circle: scientific research must be reviewed by an ethics committee, and the ethics committee must be reviewed by an external institute, but who reviews the external institute?This essay contends that the Western ethics review system is based on Western human rights theory and the religious view of original sin, in that the review process must be enforced to prevent the evil in human nature. This epistemological foundation has caused many problems and dilemmas, as stated. To resolve these problems and dilemmas, we need to re-examine the foundations of ethics reviews. This essay argues that due to the reality of cultural and ethical pluralism, it is difficult, if not impossible, to seek a global or universal ethical theory that will guide all ethics review practices.Finally, this essay puts forward a proposal for reconstructing Chinese ethics reviews by drawing on intellectual and ethical thought in Confucian resources. Confucianism emphasizes the cultivation of virtue and self-improvement, which means that the good of the individual primarily derives from self-discipline. In a scientific research field, this suggests that investigators should do good voluntarily and conscientiously. This idea should be applied in the construction of a harmonious relationship between ethics committees and researchers.DOWNLOAD HISTORY | This article has been downloaded 114 times in Digital Commons before migrating into this platform.
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Guo, Ying Jie. "Humanity: A Perspective that Mechanical Engineering Education should Observe - Teachings from The Analects of Confucius and Book of Changes." Advanced Materials Research 785-786 (September 2013): 1498–501. http://dx.doi.org/10.4028/www.scientific.net/amr.785-786.1498.
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To show that humanity is a unique perspective that mechanical engineering education should observe, this paper relates to The Analects of Confucius and Book of Changes, holding that humanity is valuable in mechanical engineering education because humanity is a foundation, a facilitator as well as a destination of mechanical engineering education. Besides, humanity has unique functions in the development of mechanical engineering education, i.e., humanity evolves as a factor to guarantee a fine environment, can be seen as a lever to balance the relationship between nature and society and displays itself as a mirror to reflect the qualities of man and technology. In terms of the suggestions about practicing humanity in mechanical engineering education, the paper claims that it is necessary to obtain nourishments from other disciplines, regard seriously the traditional cultures, refer to the realistic demands of the society and put humanity in international context.
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CHENG, Guobin. "醫在天官: 中國古代醫學的知識論地位及其與道德的關係." International Journal of Chinese & Comparative Philosophy of Medicine 11, no. 1 (January 1, 2013): 79–102. http://dx.doi.org/10.24112/ijccpm.111532.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.在中國古典知識論當中，醫學（以及所有的技藝之學）與先王之法、諸子之藝本為一體，後世所謂“醫儒相通”、“醫易相通”之說源起於此。但知識論上的共同起源並不能保證醫學在歷史流變中能夠保持其地位，經過春秋時期諸子興起、學術分裂，和《漢書．藝文志》對古典知識體系進行的分類排列，醫學的知識論地位及醫者的社會地位便一路下行，諸子，尤其是儒學與技藝之學的高下、先後、體用次第關係逐漸被固定下來。到宋代援儒入醫，以“仁術”統攝之，在某種意義上進一步貶低了醫學作為技藝之學這一維度，將其落實為幫助儒家實現“仁”之價值目標的工具。經過這一知識論分裂和儒學反身侵入的知識學改造，醫學知識內部的“目的之善”與“技藝之善”的割裂也隨之加劇，再也不能回歸到原始醫家熔融自在的自然純樸狀態。所以，想要超越今天西方因為天人二分、醫學技術與道德分離等問題而形成的倫理難題與道德困境，建構一種有效的“中國醫學倫理學”，恐怕不能用“天人合一”、“醫儒相通”等大而化之的概念輕易穿越，還有大量艱苦的工作需要一步步的來完成。This essay offers a genealogy of medical epistemology in ancient China, which, unfortunately, lost its independent status after the Song Dynasty, when Confucian morality became the dominant discourse in all disciplines, including medicine. The author challenges the common view held by Confucian scholars that medicine does not constitute a self-contained domain of activity with its own morality and ethics, because it is seen as a realm of “applied ethics.” This view makes medicine, medical techniques, and medical ethics instruments for the embodiment and actualization of the Confucian virtue of benevolence (ren), but undermines the complexity of medicine and medical practice.It is concluded that the moralization of medicine can be a dangerous practice. It is equally dangerous when ancient Chinese ideas such as “the unity of heaven and humanity” (tianren heyi) and “mutual identification between medicine and Confucianism” (yiru xiangtong) are used to explain and resolve contemporary problems without qualification.DOWNLOAD HISTORY | This article has been downloaded 557 times in Digital Commons before migrating into this platform.
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Messner, Claudius. "Border troubles. Some uncertainties of legal transfer." International Journal of Legal Discourse 5, no. 2 (November 18, 2020): 151–83. http://dx.doi.org/10.1515/ijld-2020-2033.
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AbstractIssues of production, translation and transformation of texts are explored in the light of the differences between modern Western legal thought and Chinese views of legal rationality. Contemporary Chinese culture is often viewed with suspicion. On the one hand, Chinese thinking is mistrusted as influenced by the Confucian world view regarded as deeply irrational. On the other hand, China’s economical practises are often suspected of mere reproducing and copying. This paper is concerned neither with alleged or factual deficiencies of China’s legal rationality nor with violations of “intellectual property” or other rights or the governmental policies of the People’s Republic of China. My interest is the fact that accusation and concern for the Chinese practises of creation and transformation by copying and cloning seem to hit the nerve of Western modernity’s cult of authenticity. The very problem, the paper suggests, is our modern relation to the other and to the others. I will argue this in three steps: the first part starts from a discussion of ‘shanzhai’, the Chinese neologism pointing to alternative ways of production, before analysing the Western scandalization of plagiarism; drawing upon studies from various disciplines, specific aspects of writing and scripture, such as the the differentiation between real text and fiction, the idea of authentic speaking and the distinction between textual and functional equivalents, are explored. The second part is first about the role of truth and truthfulness in modern Western art and philosophy, then about the interpenetration of wisdom and cunning in ancient Greek and Chinese thought. The final part addresses the relation of reasonable knowledge and instrumental rationality in legal thinking. The Chinese notion of ‘quan’, law, is described as a jurisgenetic path of law. Against this background, open questions associated with legal “transplants” come to the fore.
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JIN, Fenglin. "儒道死亡思想之比較." International Journal of Chinese & Comparative Philosophy of Medicine 2, no. 3 (January 1, 1999): 99–115. http://dx.doi.org/10.24112/ijccpm.21377.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文對儒道死亡思想進行了深入細緻的比較研究，認為在對待死亡的態度上，儒家重生輕死，對死存而不論；道家則由反對悅生惡死，進而歌頌、讚美死亡。在對死亡本質的認識上，儒家從天命角度出發，認為死由命定，是天意的體現；道家則認為死是氣聚氣散的結果；同時二者又都認為死亡本質上是一種安息。在對待死亡價值問題上，儒家強調把死亡落實到道德價值的開拓上；而道家則堅決反對給死亡以價值判斷，強調避死全身才是人生之根本。在超越死亡的途徑上，儒家認為人只要生治充實，為理想而奮鬥，創造了某種永恆之物，便可超越死亡；而道家則強調通過，“心齋”、“坐忘”，達到與大道合一，從而實現死而不亡。儒進上述對死亡及死後狀態的體認，派生出積極入世、奮發有為和純精神修練、不問世事的截然不同的人生態度和準則，對中國的後世哲學產生了重大而深遠的影響。This essay is a comparative and in-depth analysis of the Classical Confucian (Confucius, Mencius) and Classical Daoist (Lao Zi, Zhuang Zi) views on death. Four aspects of these two philosophies of death (attitude toward death, philosophical articulation of the essence of death, valuation of death, and transcending death) are analyzed and critically contrasted.First, regarding the general attitude toward death, Confucianism is more rational whereas Daoism is more mystical. Confucianism deems that the problem of human life is more important than the problem of human death, and hence speaks little of death. Daoism, however, is strongly against the human tendency to avoid the topic of death. Since human life and human death alternates like the four seasons, death should by no means be detested. On the contrary, death should be greeted with enthusiasm.Concerning the nature of death, Confucianism deems that death is a manifestation of the decree of Heaven, which is beyond our control. Death is fate, and is not subject to our autonomy. Daoism understands life and death in terms of the presence and the dispersion of qi (vital force), which is also beyond human control. Besides, both philosopies concur that death is the time of rest；it is a release from the labor of this world.Regarding the value of death, Confucianism strongly thinks that death, like life itself, should be used to serve the cause of ren and yi (i.e., morality). Hence death can be potentially full of moral significance, and we should try our best to give as much moral meaning to it as possible. We therefore should be prepared to give up our life for the sake of a moral cause. Daoism strongly disagrees with Confucianism in this regard, and takes a naturalistic stance toward death. Since death is an intrinsic part of life, it should neither be delayed nor hastened. Life should be lived to its temporal fullness and should not be sacrificed for any human cause. To die for morality is as bad as to die for financial gain.Lastly, both Confucianism and Daoism try to transcend the negation and annihilation imposed by death. Confucianism thinks that as long as we live altruistically we will not be bothered by death and not be affected by the anxiety over death. Besides, though one's biological life will perish, one can attain immortality through one's lasting influence to subsequent generations. Daoism, on the other hand, emphasizes the importance of being one with the Dao through meditation and other spiritual disciplines. The end result will be a total mindlessness of death.DOWNLOAD HISTORY | This article has been downloaded 36 times in Digital Commons before migrating into this platform.
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T.W. Chan, Caroline, and William Sher. "Exploring AEC education through collaborative learning." Engineering, Construction and Architectural Management 21, no. 5 (September 9, 2014): 532–50. http://dx.doi.org/10.1108/ecam-04-2013-0036.
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Purpose – There is concern that traditional teaching methods (including lectures and tutorials) do not prepare graduates with the generic employability skills required by the construction industry. This has motivated architecture, engineering and construction (AEC) academics to consider the use of student-centred approaches like collaborative learning. However, the effectiveness of collaborative learning approaches has not been widely examined in AEC education. The purpose of this paper is to provide empirical results on the benefits and barriers of collaborative learning from AEC students’ perspective. Design/methodology/approach – From a questionnaire survey conducted with Associate Degree students who studied in four AEC programmes at a university in Hong Kong, 621 valid responses were received. Descriptive statistics were used to test these data for any significant agreement or disagreement between respondents. Findings – All AEC students agreed that collaborative learning benefited them in building their academic knowledge and generic skills. However, the degree of agreement about their generic skills development differed between programmes. The findings of this study highlight the effectiveness of collaborative learning as a means of developing students’ employability skills. Research limitations/implications – First, the analysis of the benefits of collaborative learning is based on students’ perceptions rather than objective measures of learning gains. Although research suggests that self-reported measures of learning are valid indicators of educational and skill gains, the possibility of individual's bias or peer influence in the responses cannot be discounted. Second, the study does not take into account the teachers’ instructional skills that may affect the effectiveness of collaborative learning. To minimize the impact of different tutors on students’ learning experiences, standardized delivery mode and course materials were adopted in the surveyed courses. Practical implications – From the findings presented, collaborative learning is a viable tool which assists in improving both the technical and generic employability skills of students. To allow students to appreciate collaboration in a practical context, multi-disciplinary collaborative assignments can be integrated in AEC curricula. Through collaboration with other disciplines, students can understand the ways of working with other professionals. At the same time, AEC educators can apply collaborative learning to strengthen specific collaborative skills. To maximize the benefits of collaborative learning, teachers should arrange regular meetings and counseling sessions with students to ensure participation from each individual. Social implications – The findings contribute practical insights about collaborative learning and, in particular, the learning attitudes and perceptions of Chinese students and engineering students. Whilst the findings are different to some studies which describe Chinese students as being influenced by the Confucian Heritage culture, and preferring competitive rather than collaborative learning, more detailed studies about collaborative learning dynamics among students from different ethnic backgrounds should improve the design of collaborative learning environments for the students. Originality/value – The findings provide confidence to AEC academics to incorporate collaborative learning activities in their courses. Mapping students’ generic skills development between programme of study provides indicators that highlight the use of collaborative learning for different generic skills development in different AEC programmes. The results of this study provide useful information for AEC teachers, assisting them to design multi-disciplinary collaborative learning curricula.
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THAM, Joseph. "生命倫理學：跨文化研究." International Journal of Chinese & Comparative Philosophy of Medicine 20, no. 2 (December 28, 2022): 13–37. http://dx.doi.org/10.24112/ijccpm.202238.
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LANGUAGE NOTE | Document text in English ; abstract also in Chinese. This paper explores the need for and place of input from local cultures and religious traditions when addressing the highly complex questions that frequently arise in the field of bioethics, something which is often overlooked and even questioned in much of the relevant academic literature. It begins by examining the historical roots of religious bioethics and the secularization of the discipline before then recounting the experience of the Bioethics, Multiculturalism and Religion Project of the UNESCO Chair in Bioethics and Human Rights. Over the past 12 years, this Project has brought together Christians, Buddhists, Confucians, Daoists, Jews, Hindus, Muslims, and secular ethicists in eight encounters to discuss bioethical topics. First, the paper describes the different orientations, goals and methodological changes involved in these encounters. The methodology of meeting evolving is a search for possible convergence or common ground in the Project. The paper then addresses the most salient questions that have emerged these years. They are i) the problem of universalism vs. pluralism, which is witnessed in global bioethics vs. local diversity; ii) the East-West divide on the conception of human rights vs. duties; iii) cross-cultural and interreligious dialogue goals are framed as convergence, consensus or conversation; and iv) the ongoing issue of science and faith as different traditions confront modernity. 本文在探討解決生命倫理學領域經常出現的高度複雜問題時，當地文化和宗教傳統的涉入是必要的，也是應該具有一定地位的，但這一點在許多相關的學術文獻中卻經常被忽視，甚至被質疑。本文首先考察宗教生命倫理學的歷史根源和該學科的世俗化，然後敘述聯合國教科文組織生命倫理學和人權教席的“生命倫理學、多元文化與宗教”國際項目的經驗。在過去12年裡，該項目將基督教、佛教、儒教、道教、猶太教、印度教、穆斯林教及世俗倫理學的學者聚集在一起，進行了8次會議，討論生命倫理學課題。本文首先描述這些會議所涉及的不同取向、目標和方法論的演變。方法論的演變是為了尋求項目可能的趨同點或共同點。然後，本文討論這些年出現的最突出的問題。它們是：i)普遍主義與多元主義問題，即體現在全球生命倫理學與地方倫理學之間的問題；ii)東西方在人權與義務概念上的分歧；iii)跨文化和跨宗教對話的目標應該被框定為趨同、共識還是對談；以及iv)在不同傳統面對現代性時所持績存在的科學與信仰之間的問題。
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WANG, Tangjia. "死亡概念的綜合考慮." International Journal of Chinese & Comparative Philosophy of Medicine 4, no. 1 (January 1, 2002): 117–29. http://dx.doi.org/10.24112/ijccpm.41423.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.雖然死亡問題一直是人類文化的重要主題，雖然古希臘人早就提出過“死亡學”這一術語，但真正意義上的死亡學尚未建立。生命倫理學也尚未給我們提供一種相對完整的死亡概念。由於人不僅是一般的自然存在物，而且是一種社會文化的存在物，人的死亡就不僅是一種自然事件，而且是一種社會文化事件。為了說明人的死亡與動物的死亡的區別，我們需要對死亡概念進行綜合考慮。中國的孔子早就提出過“未知生，焉知死？”這樣的問題。雖然中國文化十分重視生存的倫理問題，但中國人一刻也沒有停止對死亡的探索。從佛教對死亡的沉思冥想到道教對死亡的執著超越，從莊子對死亡的哲學思辨到帝王對長生不老的不斷追求，死亡問題就一直是中國文化關注的中心之一。在中文中，表示死亡的詞至少有150種，人的死亡方式，死者的年齡，死者與生者的關係，生者對死者的態度無一不體現在生活死亡的稱謂中。從中國的死亡文化中，我們可以發現人們對死亡的慎終追遠的心態。對死亡意識的普遍壓抑，畏死的真切心情或達觀的生死度。實際上，西方意義上的死亡教育在中國一直是一種普遍的社會實踐。人的死亡不僅是人的自然生命的終結，而且是人的社會生命和精神生命的終結。對人的生存意義和生命尊嚴的倫理關切使我們有必要建立死亡的倫理學，而臨終關懷的倫理學不過是它的一個部分而已。本文作者試圖通過對社會人類學資料和對死亡體驗的臨床觀察記錄進一步說明把人的死亡理解社會文化現象的必要性與重要性。同時也表明死亡體驗並不必然意味著痛苦，悲哀與恐懼，它也可能包含歡快。寧靜與希望等積極的心理因素，充分地認識和巧妙地利用這些因素對尊重臨死者的尊嚴和提高他們的生命質量這一人道目標具有無可置疑的重要性。The term "science of death" appeared at one time in ancient Greece. Socrates even said that "philosophy is a practice of death". However, although death has been viewed as an important subject in many fields of cultural studies, a science of death in the strict sense of the terminology has not come into being due to the lack of a rational and sophisticated methodology as well as an organic combination of theoretical speculation and empirical research. Up to date we have not even succeeded in coming up with a relatively comprehensive conception of what death means, even though we can find a variety of explanations of death in such disciplines as philosophy, religion, sociology, psychology, biology and medicine. Accordingly, we need synthetically take the concept of death into account.Although Confucius asked such question as "how could we understand death without understanding life?" Chinese have never ceased to probe into the issue of death. In the long tradition of Chinese thought, from Zhuang -zi's philosophical speculation of death to the modern culture of death, from the religious experience of the Taoist transcendence to the Buddhist meditation upon death, Chinese have always attached great ethical concerns to the issue of death. In the Chinese language, there are at least 150 words and phrases referring to death. From the Chinese ethos of death we can find the ultimate concern of life, the common concealment of death, the unvarnished mood of fearfulness as well as profound calmness in the face of death. As a matter of fact, death education in western sense of the word has become a popular social practice in current China.There is no doubt, death of a human being means not only the end of a human biological life but the end of a social and spiritual life. Establishment of ethics of death (part of which is ethics of care for the terminally ill) is indispensable for the development of our ethical concern about the dignity and meaning of human life. This paper clarifies the necessity and importance of our understanding of human death as a social and cultural phenomenon by analyzing the materials of social anthropology and clinical observations of death experience. It indicates that although death experience is often considered painful, sad and fearful, it probably also implies some positive psychological aspects such as hope, serenity and even euphoria. The arousal of these positive aspects of death is of great significance for maintaining the dignity of dying patients and increasing the quality of their lives.DOWNLOAD HISTORY | This article has been downloaded 21 times in Digital Commons before migrating into this platform.
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Siti Syarah, Erie, Ilza Mayuni, and Nurbiana Dhieni. "Understanding Teacher's Perspectives in Media Literacy Education as an Empowerment Instrument of Blended Learning in Early Childhood Classroom." JPUD - Jurnal Pendidikan Usia Dini 14, no. 2 (November 30, 2020): 201–14. http://dx.doi.org/10.21009/jpud.142.01.
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Teacher's abilities to understand the benefits and use of media literacy play an important role in dealing with children as digital natives. Media literacy education can be an instrument through the use of blended-learning websites to address the challenges of education in the 21st century and learning solutions during and after the Covid-19 pandemic. This study aims to figure the teacher's perspective in understanding media literacy as an instrument for implementing blended-learning in early-childhood classes. Using a qualitative approach, this study combines two types of data. Data collection involved kindergarten teachers, six people as informants who attended the interviews and twenty-six participants who filled out questionnaires. Typological data analysis was used for qualitative data as well as simple statistical analysis to calculate the percentage of teacher perspectives on questionnaires collected the pandemic. The findings show five categories from the teacher's perspective. First, about the ability to carry out website-based blended-learning and the use of technology in classrooms and distance learning is still low. It must be transformed into more creative and innovative one. Encouraging teacher awareness of the importance of media literacy education for teachers as a more effective integrated learning approach, especially in rural or remote areas, to be the second finding. Third, national action is needed to change from traditional to blended-learning culture. Fourth, the high need for strong environmental support, such as related-party policies and competency training is the most important finding in this study. Finally, the need for an increase in the ease of access to technology use from all related parties, because the biggest impact of the Covid-19 pandemic is on ECE, which is closely related to the perspective of teachers on technology. The research implication demands increase in technology systems and connections between educators, parents, institutional managers, and education policy holders, for ECE services in urban areas for disadvantaged children, and all children in rural or remote areas.
Keywords: Blended Learning, Early Childhood Classroom, Media Literacy Education
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Fong, Sau-yi. "Militarization as Personal Cultivation: Student Military Training in Guomindang China, 1928–1937." Modern China, December 12, 2022, 009770042211342. http://dx.doi.org/10.1177/00977004221134211.
Full textAbstract:
By examining the Guomindang’s (GMD’s) on-the-ground implementation of its student military training program, this article addresses the ideological tensions and diplomatic predicaments underlying the party-state’s youth mobilization strategies. While fetishizing a regimented society, the program incorporated a heterogeneous set of tactics to both inspire and control youth martial activism. The peculiar mix of military discipline, Confucian modes of education, and liberal ideals of voluntarism and competition gave rise to multifarious experiences and sentiments that muddied the main objective of the state—to convert military training into a form of personal cultivation. This study sheds light on the gap between Chiang Kai-shek’s conception of militarization as the practice of everyday discipline and Chinese students’ embrace of military training as patriotic resistance against Japanese invasion. Ultimately, the program’s mobilizational potential was undercut by its obsession with managing the trivialities of everyday life and Nanjing’s appeasement policy toward Japan.
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Shan, Cheung Hoi, and Russell Hawkins. "Childcare and parenting practices in Singapore: A comparison of fathers’ and mothers’ involvement." Journal of Tropical Psychology 4 (2014). http://dx.doi.org/10.1017/jtp.2014.10.
Full textAbstract:
The extent to which fathers and mothers adopted various childcare and parenting practices in Singapore was examined. Interviews were conducted with 530 parent–child dyads (involving 1060 participants), with parents and children (from age 10–12) responding independently and concurrently in separate rooms. Mothers were more likely than fathers to be children's main and preferred caregivers. Fathers reported using less physical punishment than mothers did, and were also perceived to be less warm and accepting by their children. These findings support the view that power assertive discipline may still be compatible with warmth in parenting at least in this culture. In Confucian societies, parenting concepts involving elements of authoritarianism may be seen as a positive sign of concern.