Academic literature on the topic 'Confucian humanism'
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Journal articles on the topic "Confucian humanism"
Wei-ming, Tu, and Alan Wachman. "Workshop on Confucian Humanism." Bulletin of the American Academy of Arts and Sciences 43, no. 6 (March 1990): 10. http://dx.doi.org/10.2307/3824177.
Full textChen, W. "Confucian Humanism and Theodicy." Journal of the American Academy of Religion 80, no. 4 (October 30, 2012): 932–70. http://dx.doi.org/10.1093/jaarel/lfs077.
Full textBrasovan, Nicholas S. "Considerations For A Confucian Ecological Humanism." Philosophy East and West 66, no. 3 (2016): 842–60. http://dx.doi.org/10.1353/pew.2016.0066.
Full textTan, Charlene, and Azhar Ibrahim. "Humanism, Islamic Education, and Confucian Education." Religious Education 112, no. 4 (January 31, 2017): 394–406. http://dx.doi.org/10.1080/00344087.2016.1225247.
Full textRošker, Jana S. "Confucian Humanism and the Importance of Female Education." Asian Studies 9, no. 1 (January 8, 2021): 13–29. http://dx.doi.org/10.4312/as.2021.9.1.13-29.
Full textRošker, Jana S. "Confucian Humanism and the Importance of Female Education." Asian Studies 9, no. 1 (January 8, 2021): 13–29. http://dx.doi.org/10.4312/as.2021.9.1.13-29.
Full textSERNELJ, Tea. "Huang Chun-chieh: Humanism in East Asian Confucian Contexts." Asian Studies 2, no. 1 (May 30, 2014): 195–97. http://dx.doi.org/10.4312/as.2014.2.1.195-197.
Full textLittle, Reg. "Toward a Global Community: New Perspectives on Confucian Humanism." Journal of Chinese Philosophy 32, no. 1 (March 2005): 152–56. http://dx.doi.org/10.1111/j.1540-6253.2005.00182.x.
Full textHsu, Cho-yun. "Applying Confucian Ethics to International Relations." Ethics & International Affairs 5 (March 1991): 15–31. http://dx.doi.org/10.1111/j.1747-7093.1991.tb00228.x.
Full textTucker, John A. "Humanism in East Asian Confucian Contexts by Chun-chieh Huang." China Review International 18, no. 3 (2011): 284–93. http://dx.doi.org/10.1353/cri.2011.0071.
Full textDissertations / Theses on the topic "Confucian humanism"
Lee, Calvin C., and calvin lee@rmit edu au. "Confucian humanism as the foundation of human rights and economic ethics: a study of Korea, Japan and the Republic of China." RMIT University. Global Studies, Social Science and Planning, 2007. http://adt.lib.rmit.edu.au/adt/public/adt-VIT20080228.121903.
Full textDuncan, William E. "Authority in the Zuozhuan." Thesis, University of Oregon, 1996. http://hdl.handle.net/1794/23236.
Full textThe Zuozhuan 评论 (Zuo Commentaries); a narrative history of China's Spring and Autumn period (722-479 BCE), has been included among the thirteen classics of Confucianism since the Tang dynasty. Yet its pages contain numerous references to Shang and early Zhou divination practices. It seems paradoxical that a text identified with Confucian humanism would be full of references to the supernatural. I suggest that the Zuozhuan builds upon the foundations of the authority of Shang and Zhou ritual to establish the authority of Confucian doctrine. This phenomenon has been mentioned by other scholars, though no study has addressed this directly. It is the goal of this thesis to use passages in the Zuozhuan to demonstrate how authority moved from an external source to an internal source during the Eastern Zhou and to show that Zuozhuan makes use of something that Lakoff and Johnson have called idealized cognitive models.
周嘉耀. "內聖外王?: 第三期儒家人文主義的現代轉向-對民主與科學之一回應 = Neisheng-waiwang? : the modern turn of Confucian humanism at its third period - a response to democracy and science." HKBU Institutional Repository, 2009. http://repository.hkbu.edu.hk/etd_ra/1111.
Full textKuo, Hsu Hsin, and 徐信國. "Study on Confucius Humanism." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/62662798790407880764.
Full text華梵大學
哲學系碩士班
98
The Confucius’ learning is wisdom of practice. It is not appropriate to discuss it from the aspect of epistemology; however, the wisdom of practice must be explained thoroughly and properly. Since the teaching of Confucius has influenced the wholly China far and deep for thousands of years, the importance of disseminating the wisdom of practice cannot be more significant. The Analects, records of Confucius’ thought, teaches human-beings how to get along with others. From the first chapter “Is he not a man of complete virtue, who feel no discomposure though men may take no note of him?” to the last chapter “Without knowing the force of words, it is impossible to know men.” It teaches us to have good words and deeds. The wisdom and thoughts of Confucius’ stand on the view of human affairs and are full of humanity. As a result, the study focuses on “Confucius Humanism”. The thesis explains the importance of humanism repeatedly; therefore, it is necessary to manifest the contents of humanism in detail. I divide the contents of the Confucius’ humanism into four aspects and discuss them separately. These four aspects are: human personality, human nature, human relation, human culture. The four aspects form a logical sequence. First, a man is observed from his manners, which manifest a man’s personality. Confucius encouraged people to become a superior man. This represents the human personality. Secondly, the study goes into the inner character of the superior man and discovers his good human nature: benevolence. Thirdly, the study goes out from the inner of human to the human relations, and studies the good and harmony relations among the crowd. Fourthly, human relations establish human culture and human culture is full of propriety. Finally, the study combines the four aspects, concludes with life subjective, moral consciousness and human concerns as a whole body. Chinese philosophy discusses metaphysics. For example, Yi-Appendix says, “Heaven and earth exert their influences, and there ensue the transformation and production of all things.” This contains metaphysical meanings. Does Confucius Humanism rely on metaphysics? No, it is unnecessary for Confucius Humanism to rely on it. It stands on the life experience firmly, because Confucius Humanism is the wisdom of life experience. Confucius Humanism influences Chinese throughout the ages. The study enumerates five important Chinese classics, and proves that they were influenced by Confucius Humanism. They are: Mencius, Hsuncius, The Great Learning, The Doctrine of Mean, and Yi - Appendix. Chinese have been influenced by the Confucius Humanism for thousands of years. Hence, the study continues to discuss it in order to prove the greatness of Confucius Humanism. A great wisdom comprehends others. The study discusses the integration among Confucianism, Buddhism and Taoism, and the interflow between the Confucius Humanism and the Western philosophy. Confucius Humanism has to cover every culture to maintain its progress on thinking. The study believes that the principals of the Confucius Humanism of the daily moral consciousness and regulations are able to apply in everywhere, not only in theory but also in practice.
Chi-Yun, Lin, and 林季芸. "Wang Chong humanity, the relationship between Destiny and Confucius, Mencius's." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/36797844110038148819.
Full text東吳大學
中國文學系
103
Wang Chong is based on the construction of its gas cosmology, "sex" and "life" is also done "gas" from, for the positioning of "day" and Wang Chong not assigned to their personality or moral component, but as a natural things, using natural theory. Also because of this, Wang Chong is often classified as a Taoist scholars offspring figures, there are
Yong, Keng-Yen, and 楊景彥. "Chuang Tzu and Humanity ---Image Analysis of Confucius in Chuang Tzu." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/sw9ay9.
Full text國立臺灣大學
中國文學研究所
104
What exactly is the image of Confucius in Chuang Tzu ? There have been many discussions throughout history, from defamation, Chuang-class literature, Chuang school of Confucian, to integration of Confucian and Taoism and so on. Nevertheless, can all these be sufficient to determine the issue? The study, based on various views of predecessors, attempts to raise another viewpoint, namely, completely classify Confucius to the system of Chuang school so as to carry out indiscriminate statements. Here, Chuang Tzu and Confucius will become an integrate one rather than separate two parts. However, this doesn’t mean that the historical image of Confucius would be eliminated. On the contrary, the study firstly focused on how Chuang Tzu employs the historical image of Confucius, that is, an erudite Confucius who teached and delivered his knowledge to others. From this aspect, the study tries to discuss the Confucian image together with propositions of Chuang school regarding to knowledge, etiquette and destiny. In this way, neither the historical image of Confucius nor the integration of Confucius with the system of Chuang school would be ignored. In the study, the author exerts all energies to make Confucius in Chuang Tzu free from great authority and influences of Confucius in Chinese history. It is expected that Confucius in Chuang Tzu could be restored here.
"Humanity and Christ: a study of Karl Barth's christological anthropology and its significance for Christian-Confucian dialogue." 1999. http://library.cuhk.edu.hk/record=b5889947.
Full textThesis (M.Phil.)--Chinese University of Hong Kong, 1999.
Includes bibliographical references (leaves 94-99).
Abstracts in English and Chinese.
Chapter Chapter One --- Introduction --- p.1
Chapter 1.1. --- Karl Barth and Non-Christian Religions --- p.1
Chapter 1.2. --- "Karl Barth, Christological Anthropology and Confucianism " --- p.4
Chapter Chapter Two --- Barth's Christological Approach: A Historical Study --- p.9
Chapter 2.1. --- Introduction --- p.9
Chapter 2.2. --- Christology in the Making: From The Epistle to the Romans to Anselm --- p.9
Chapter 2.3. --- Christological Concentration: Church Dogmatics --- p.26
Chapter Chapter Three --- Barth's Anthropology: Man and Humanity --- p.31
Chapter 3.1. --- Introduction --- p.31
Chapter 3.2. --- Jesus Christ as the Starting Point --- p.32
Chapter 3.3. --- Real Man: The Ontological Relationship between God and Human --- p.36
Chapter 3.4. --- Real Humanity: Being-With-the-Other --- p.41
Chapter 3.5. --- Real Man as Redeemed Man: Human Being in the Doctrine of Reconciliation --- p.46
Chapter 3.6. --- Conclusion --- p.49
Chapter Chapter Four --- Barth's Christology: Jesus' Humanity --- p.50
Chapter 4.1. --- Introduction --- p.50
Chapter 4.2. --- Jesus Christ as the Electing God and Elected Man: Humanity in the Barth's Doctrine of Election --- p.50
Chapter 4.2.1. --- Doctrine of Election as the Doctrine of God Himself --- p.50
Chapter 4.2.2. --- Jesus Christ as the Electing God and Elected Man --- p.53
Chapter 4.2.3. --- Humanity in the Doctrine of Election --- p.55
Chapter 4.3. --- Barth's Doctrine of the Humanity of Jesus Christ --- p.60
Chapter 4.3.1. --- The Antiochene and Alexandrian Christologies --- p.60
Chapter 4.3.2. --- The Chalcedonian Formula and its Limitation --- p.64
Chapter 4.3.3. --- Barth's idea of Anhypostatic-Enhypostatic Christology --- p.66
Chapter Chapter Five --- Karl Barth's Christological Anthropology in Dialogue with Confucianism --- p.73
Chapter 5.1. --- Introduction --- p.73
Chapter 5.2. --- The Anthropological and Christological Discourses in Christian-Confucian Dialogue --- p.74
Chapter 5.3. --- A Critique of Kim's Understanding of Barth's Anthropology --- p.82
Chapter 5.4. --- Karl Barth's Christological Anthropology and Christian-Confucian Dialogue --- p.85
Chapter 5.4.1. --- Real Man --- p.85
Chapter 5.4.2. --- Real Humanity --- p.86
Chapter 5.4.3. --- God's Election --- p.87
Chapter 5.4.4. --- The Divinity and Humanity of Jesus Christ --- p.88
Chapter Chapter Six --- Concluding Reflection --- p.90
Bibliography --- p.94
Peng, Hongmei. "A conversation between Confucius and Dewey on individual and community a hope for humanity /." 2007. http://etd.utk.edu/2007/PengHongmei.pdf.
Full textDrolet, Marie-Josée. "L'universalité des droits humains dans le contexte du pluralisme axiologique inhérent aux relations internationales : le cas du confucianisme." Thèse, 2010. http://hdl.handle.net/1866/3967.
Full textAbstract The demonstration elaborated here is similar, to a certain extent, to the one developed by Amartya Kumar Sen in The 'Argumentative Indian'. In his work, Sen discusses India’s intellectual and political inheritance, and the way this tradition is essential for the success of the democracy and secular politics of the Indian State. For our part, our interest lies not with India, but with China, quite particularly with the intellectual, political and moral legacy of the early Confucian scholars, and the relevancy to revisit, nowadays, Classical Confucian teachings in order to conceive and establish human rights in China. More precisely, our reflection lies within the contemporary debate, which takes place on an international scale, surrounding the so-called Asian values and human rights. For the advocates of the Asian values thesis, Asian values would be associated with the so-called Asian development model, which would distinguish itself from the « Western » model by resisting for instance human rights. These rights, having a western origin and being, in many respects, in breach with Asian values, would be neither desirable in Asia (particularly in China) nor compatible with Asian values (specifically with Confucian values). In our thesis, we refute this point of view. By the intervention of an analysis of the 'Universal Declaration of Human Rights' of 1948 and an examination of four texts founders of the Classical Confucianism who are: the 'Analects' (Lunyu), the 'Mencius' (Mengzi), the 'Great Learning' (Daxue), and the 'Practice of the Mean' (Zhongyong), we demonstrate that this understanding of things is unjustified. Human rights are not incompatible with Confucian values and their adoption is desirable in Asia (including China), quite as it is in Western countries. Actually, the philosophy of human rights and the Classic Confucian thought have numerous conceptual, axiological and normative affinities. Far from being in opposition, these theoretical views converge, because they both care about the human being, his vital needs, and his self-fulfillment within the community. Our demonstration leans, for the most part, on the analysis of a key concept of the Confucian ethical and political thought that is the notion of humanity, or humaneness (ren) and the closely related notion of gentleman, or morally noble person (junzi).
Bin-Shian, Yang, and 楊秉憲. "Confucius said: My students, why don’t learn the Book of Songs? On the educational value of Confucius’s poem teaching in humanity and art." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/n946x3.
Full text華梵大學
哲學系碩士班
103
Confucius taught his followers the Book of Songs, which he commented as 「Don’t entertain foolish ideas」 and the Confucians in later generations regard the book as a classic. Confucius paid much attention to the teaching of the morality, sincerity and aesthetic perceptions advocates in the Book of Songs. This paper tries to discuss the educational value of Confucius's poem teaching in art from the perspective of humanistic spirit. Firstly the paper would discuss the historical background and inherent spirit of the Book of Songs, and further probe into the historical localization and humanistic spirit theory, which explains why he taught the book, of Confucius. Finally the paper would list and analyze that Confucius shows his hope in the art education function of the Book of Songs in The Analects of Confucius, which is an evidence for the close relation between Confucius's morality and art education. The paper would finally clarify that Confucius began with teaching the means of artistic expression of the Book of Songs to manifest the beauty of human nature, and then he showed his idea that people should seek for that beauty. The top achievement of the Confucianism is integration of beauty and virtue. Seeking art in life and finally accomplish an artistic life, this is what Confucius looked forward to and it is also the key point of this paper.
Books on the topic "Confucian humanism"
Feng, Hu-hsiang. Marxist humanism and Confucian humanism: A comparative study of the concept of man. Taiwan, R.O.C: Tunghai University Press, 1986.
Find full textRu jia chuan tong: Zong jiao yu ren wen zhu yi zhi jian. Beijing Shi: Beijing da xue chu ban she, 2007.
Find full textJukyō to Rō-Sō. Tōkyō: Meitoku Shuppansha, 1998.
Find full textAspects of Confucianism: A study of the relationship between rationality and humaneness. Frankfurt am Main: P. Lang, 1990.
Find full textRen wen jia zhi qu xiang de xian dai zhuan huan: Renwenjiazhiquxiangdexiandaizhuanhuan. Nanchang Shi: Jiangxi ren min chu ban she, 2005.
Find full textYugyo ŭi indojuŭi wa Hanʾguk sasang: Hanul chʻŏrhak kangjwa. Sŏul: Hanul, 1997.
Find full textTradition and modernity: A humanist view. Leiden: Brill, 2009.
Find full textThiébault, Philippe. Confucius et le devenir-homme: Chemins de maturation. Louvain-la-Neuve: Academia-Bruylant, 2007.
Find full textThe formation of Chinese humanist ethics a hermeneutic-semiotic perspective. Singapore: Silkroad Press, 2013.
Find full textWong-Hee-Kamm, Edith. De confucius à qu yan: Humanisme, courage et poésie chez les lettrés chinois : essai. Sainte-Marie, Île de la Réunion: Azalées éditions, 2006.
Find full textBook chapters on the topic "Confucian humanism"
Roetz, Heiner. "Confucian Humanism." In Approaching Humankind, 119–38. Göttingen: V&R Unipress, 2013. http://dx.doi.org/10.14220/9783737000581.119.
Full textMøllgaard, Eske J. "Humanism." In The Confucian Political Imagination, 101–19. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-74899-3_5.
Full textShen, Vincent. "The Fading of Political Theology and the Rise of Creative Humanism." In Dao Companion to Classical Confucian Philosophy, 23–51. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-90-481-2936-2_2.
Full textReed, Gay Garland. "Multidimensional Citizenship, Confucian Humanism and the Imagined Community: South Korea and China." In Citizenship Education in Asia and the Pacific, 239–55. Dordrecht: Springer Netherlands, 2004. http://dx.doi.org/10.1007/978-1-4020-7935-1_14.
Full textCourtney, Charles. "Jaspers Meets Confucius." In Philosophical Faith and the Future of Humanity, 203–9. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-2223-1_18.
Full textHuang, Kuan-Min. "Vulnerability and Intimacy: Ethical Foundations for Social Relations in Confucius and Levinas." In The Politics of Humanity, 113–31. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-75957-5_5.
Full textZhang, Qianfan. "Humanity or Benevolence? The Interpretation of Confucian Ren and Its Modern Implications." In Human Dignity in Classical Chinese Philosophy, 45–99. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-349-70920-5_3.
Full textZehou, Li. "Confucian Humanism." In The Chinese Aesthetic Tradition, 39–75. University of Hawai'i Press, 2009. http://dx.doi.org/10.21313/hawaii/9780824833077.003.0002.
Full text"Confucian Humanism and Buddhist Humanism." In New Horizons in Eastern Humanism. I.B.Tauris, 2011. http://dx.doi.org/10.5040/9780755625635.ch-011.
Full text"Chapter 2: Confucian Humanism." In The Chinese Aesthetic Tradition, 39–75. University of Hawaii Press, 2017. http://dx.doi.org/10.1515/9780824837624-004.
Full textConference papers on the topic "Confucian humanism"
Liu, Jian-Ming. "On the Integration of Confucian Culture and College Students' Management." In 3rd Annual International Conference on Social Science and Contemporary Humanity Development (SSCHD 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/sschd-17.2017.45.
Full textLei, Yong-Qiang. "On Confucian Thought of Ya Music Teaching in Pre-Qin Period." In 2nd Annual International Conference on Social Science and Contemporary Humanity Development. Paris, France: Atlantis Press, 2016. http://dx.doi.org/10.2991/sschd-16.2016.21.
Full textLyu, Xi-Yan. "Behind Contrastive Identity Prioritizations: A Moral Reconciliation between Confucian and Utilitarian Ethics." In 3rd Annual International Conference on Social Science and Contemporary Humanity Development (SSCHD 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/sschd-17.2017.28.
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