Journal articles: 'Confucian humanism'

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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.

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Chen, 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.

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Brasovan, 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.

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Tan, 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.

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Rošker, 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.

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The problem of the relation between the female gender and Confucian humanism is far more complex than it seems to be on the first glance. Especially if we consider the many misogynistic phenomena we can encounter in the course of Chinese history, such as foot-binding or the concubinage, we might be inclined to think that female philosophy was impossible in traditional China. This paper aims to challenge the standard views on this problem. It aims to shed some light on the fact that in this context we have to differentiate between classical teachings that were relatively egalitarian in nature, and later ideologies that more or less openly promoted the inferior position of women in society. The paper will analyse the work of the female Han dynasty scholar Ban Zhao (45–117 CE), who was the first well-known female thinker in the history of Chinese philosophy. Through this analysis, the author also aims to expose the contradiction between dominant conventions on the one hand, and latent, often hidden criticism of gender relations in female writings of traditional China on the other. In this way, the paper aims to promote a more culturally sensitive approach to the historical and conceptual study of gender discourses in China by connecting textual analyses with actual and comprehensive knowledge of the historical and social contexts in which they were placed.

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Rošker, 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.

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The problem of the relation between the female gender and Confucian humanism is far more complex than it seems to be on the first glance. Especially if we consider the many misogynistic phenomena we can encounter in the course of Chinese history, such as foot-binding or the concubinage, we might be inclined to think that female philosophy was impossible in traditional China. This paper aims to challenge the standard views on this problem. It aims to shed some light on the fact that in this context we have to differentiate between classical teachings that were relatively egalitarian in nature, and later ideologies that more or less openly promoted the inferior position of women in society. The paper will analyse the work of the female Han dynasty scholar Ban Zhao (45–117 CE), who was the first well-known female thinker in the history of Chinese philosophy. Through this analysis, the author also aims to expose the contradiction between dominant conventions on the one hand, and latent, often hidden criticism of gender relations in female writings of traditional China on the other. In this way, the paper aims to promote a more culturally sensitive approach to the historical and conceptual study of gender discourses in China by connecting textual analyses with actual and comprehensive knowledge of the historical and social contexts in which they were placed.

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SERNELJ, 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.

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Little, 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.

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Hsu, 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.

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China's vast borders and unique geographical conditions predisposed it to a hierarchically arranged multi-state “zoning system,” first instituted in the Chou dynasty's (13th-8th centuries B.C.) feudal network. “The Mandate from Heaven” embodied the moral implications and its “judging god” that the Chou incorporated into their political ethics of a system of a universal state. The Mandate essentially reflected the will of the people and stated that rulers could be removed if they failed to fulfill their prescribed Mandate. As the foundation for Confucian ethics, the Mandate was the guiding force of any political or social choice based on benevolence and humanism, jen and li, respectively. Drawing on the writings of two ancient Chinese philosophers, Motzu (ca. 479–390 B.C.) and Mencius (ca. 370–296 B.C.), Hsu shows how the Confucian virtues of governing emphasized that only a compassionate and just king would be supported by the people, would be able to avoid violence, and would promote moral values among the citizenry. According to Confucius, only moral individuals can create a moral order at every level of society and therefore a moral world with China at its center. The Confucian sino-centric concept of morality and ethics, which dictated both domestic and international policies, maintained that through good government and internal peace and prosperity, China would play a leadership role in the world and serve as a universal paradigm for other nations.

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Tucker, 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.

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송영배. "Confucian Humanism and the Legal Significance of "Rule of Man"." 철학사상 ll, no. 24 (June 2007): 3–33. http://dx.doi.org/10.15750/chss..24.200706.001.

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LAI, Pan-chiu. "Christian Transformation of Greek Humanism and Its Implications for Christian - Confucian Dialogue." Korean Jounal of Systematic Theology ll, no. 22 (December 2008): 245–69. http://dx.doi.org/10.21650/ksst..22.200812.245.

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Ng 吳有能, William. "T'ang Chun-I on Transcendence: Foundations of a New-Confucian Religious Humanism." Monumenta Serica 46, no. 1 (January 1998): 291–322. http://dx.doi.org/10.1080/02549948.1998.11731320.

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Tsai, Yen-zen. "Selfhood and Fiduciary Community: A Smithian Reading of Tu Weiming’s Confucian Humanism." Dao 7, no. 4 (October 15, 2008): 349–65. http://dx.doi.org/10.1007/s11712-008-9085-6.

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Bantly, Francisca Cho. "The Confucian World Observed: A Contemporary Discussion of Confucian Humanism in East Asia. Weiming Tu , Milan Hejtmanek , Alan Wachman." Journal of Religion 73, no. 4 (October 1993): 654–55. http://dx.doi.org/10.1086/489275.

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He, Chengzhou. "New Confucianism, Science and the Future of the Environment." European Review 26, no. 2 (March 14, 2018): 368–80. http://dx.doi.org/10.1017/s1062798717000746.

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It is argued in this article that the dialogue between science and humanities is not just an option, but rather a necessary act. In China, New Confucianism has accomplished its creative transformation through its dialogue with science, and the development of science and technology has also benefited from humanities – New Confucianism included. In the global confrontation of growing environmental crisis, science alone cannot solve all the problems. What kind of role can New Confucianism play along with science in addressing the environmental issues? How will a re-interpretation of tianrenheyi (unity of man and nature), which is a core Confucian concept, contribute to the critique of anthropocentrism and the cross-cultural reformation of ecological thought? Bearing in mind both the cosmopolitan consciousness and the eco-environmental sensibility, a New Confucian ecological humanism is proposed and analysed in response to the global environmental problem.

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Xiang, Shuchen. "The Symbolic Construction of Reality: The Xici and Ernst Cassirer’s Philosophy of Symbolic Forms." Journal of Chinese Humanities 4, no. 2 (March 22, 2019): 197–224. http://dx.doi.org/10.1163/23521341-12340064.

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AbstractThis paper, unlike scholars who ascribe to it a copy theory of meaning, argues that the logic of the Xici is best described through “philosophy’s linguistic turn,” specifically Ernst Cassirer’s philosophy of symbolic forms. Cassirer’s concept of the symbol as a pluralistic, constitutive, and functional yet concrete and observable form, is comparable to the symbolic system in the Xici 系辭: xiang 象, gua 卦, yao 爻, and yi 易. Their similarity is due to a shared philosophical orientation: humanism. The characteristics of the Xici—the part-whole (structuralist) relationship typical of correlative cosmology, the simultaneously sensuous and conceptual nature of its symbols, the stress on order as opposed to unity, and the importance of symbols per se—for Cassirer are characteristics that were only possible in European intellectual history after a substance ontology was replaced by a functional one. For Cassirer, a functional ontology is closely associated with a humanism that celebrates creations (i.e., language) of the human mind in determining reality. This humanism is coherent with the intellectual context—Confucian humanism—contemporary with the period of the Xici’s composition. It would thus be inconsistent to concede this humanism to the Xici without also conceding that its understanding of the symbols is akin to that of the linguistic turn. Finally, even regardless of this comparative framework, the Xici runs into a paradox if we read it through a copy theory of meaning, paradoxes that immediately dissolve if we read it through the paradigm of the linguistic turn.

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Canaris, Daniel. "Mediating Humanism and Scholasticism in Longobardo's “Resposta breve” and Ricci's Reading of Confucianism." Renaissance Quarterly 74, no. 2 (2021): 498–527. http://dx.doi.org/10.1017/rqx.2021.4.

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The “Resposta breve” (Brief response, 1623–24) by Niccolò Longobardo was one of the most controversial documents ever penned in the Jesuit China mission. Longobardo criticized the use of indigenous Chinese vocabulary by Matteo Ricci to express Christian concepts as a perilous accommodation to diabolical monism. This article proposes a close reading of how Longobardo employed Scholastic, humanist, and Chinese sources to critique Ricci's disregard for the neo-Confucian interpreters in his reading of ancient Confucianism. It argues that Longobardo's polemic with Ricci was not theological in nature but reflected his distrust of philology in reconstructing the original meaning of ancient texts.

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Konior, Jan. "The Phenomenon of Chinese Culture." Confrontation and Cooperation: 1000 Years of Polish-German-Russian Relations 4, no. 1 (December 1, 2018): 11–15. http://dx.doi.org/10.2478/conc-2018-0002.

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Abstract The aim of the presentation is to Define the scope of Chinese Culture 正確的說明中國文化 and to introduce Chinese civilization, history, Chinese religions, Taoism, Confucianism, and Buddhism (in general but also specific meaning), the concept of Chinese archeology, Beijing man – 北京人, including discoveries like: china-ware, powder, silk 生絲, (Kung-fu, zhonguogongfu 中國功夫, Tai-chi-chuien, taijichuen 太極拳, and famous Chinese medicine, zhongyiao 中藥. Chinese Anthropological philosophy, Confucian ethic – 孔夫子的倫理. Silk road which linked Rome 羅馬 to Xian – 西安. The idea of harmony 和諧: joy of Buddhism, Taoism, and Confucianism 佛家, 道家, 孔教 is included in Christianity. Taking into account Confucian humanism and traditional Chinese society 傳統的社會… Summing up everything is embraced by the definition of Chinese culture 中國文化.

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Youde, Fu, and Wang Qiangwei. "A Comparison of Filial Piety in Ancient Judaism and Early Confucianism." Journal of Chinese Humanities 1, no. 2 (May 27, 2015): 280–312. http://dx.doi.org/10.1163/23521341-01010016.

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Filial piety is one of the most comparable ethical elements in the Jewish and Confucian traditions, both of which possess a clear overall ethical orientation. Ancient Judaism and early Confucianism advocate extremely similar expressions of filial piety, such as providing for and respecting one’s parents, inheriting their legacy, properly burying and mourning them, and tactful remonstration of elders. However, ancient Judaism and early Confucianism differ on the degree to which one should be filial, the scope of filial piety, and its status within each respective ethical system. Confucianism advocates a more comprehensive and nuanced version of respect for parents than Judaism, while both systems hold distinctive views regarding the extent and scope of filial piety. Both traditions advocate similar kinds of filial piety primarily because they are based on bonds of familial affection and gratitude, and their differences are cultural in nature. Two such decisive cultural factors are Judaism’s theocentrism and Confucianism’s humanism. Furthermore, the different social institutions and systems of governance brought about by these cultural differences account for the dissimilarities in Jewish and Confucian filial piety. The transcendent nature and emphasis on equality between individuals inherent in Judaism can play an informative role in the revival and reestablishment of Confucian ethics.

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Ong, Yu Sing. "A Grace-Based Leadership Approach to Managing Gen A in the Digital Age." Business Ethics and Leadership 3, no. 3 (2019): 88–98. http://dx.doi.org/10.21272/bel.3(3).88-98.2019.

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This paper discusses a grace-based approach in managing the Gen A workforce in the digital age. It is a philosophical approach that covers grace, compassion, ethics, empowerment, and trust. On the basis of the conducted research the author proposes three theoretical lenses, organizational management, religious, and philosophical hybridism to conceptualize the grace-based leadership model that addresses the deterioration in ethical business behavior which gives rise to fraud, corruption, and loss of integrity. Specifically, this paper highlights the humanism aspect of organizations from the perspective of established philosophies and religions such as I Ching, Confucianism, Buddhism, Islam, and Hinduism. The methodological basis for this paper is found within the theological, philosophical, psychological, and managerial fields. This study uses both interpretative phenomenological and hermeneutics approaches to interpret and understand the divine and classical texts of I Ching, Confucian Analects, Sutras, Quran, and Bhagavad Gita. The main hypothesis of the research is the idea that qualitative inquiries in management and leadership contexts can be enriched through linkages to the study of interpretative phenomenology and hermeneutics. The practical significance of this paper lies in the potential for developing a theoretical framework in humanistic leadership. According to the findings, this paper concludes that the deciding factor for an organization’s success in the digital era will be its ability to evolve its corporate culture to not only take advantage of emerging technologies but also to embrace the principle of humanism in the workplace. Keywords: Gen A, grace-based leadership, I Ching, Islam, Confucian, Buddhism, Hinduism, phenomenology, hermeneutics, grace-based approach.

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Rampal, Kuldip R. "Press and Political Liberalization in Taiwan." Journalism Quarterly 71, no. 3 (September 1994): 637–51. http://dx.doi.org/10.1177/107769909407100315.

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The political reforms set into motion after the lifting of the thirty-eight-year-long martial law in 1987 in Taiwan have breathed a new life into the island's press. This article explores the factors contributing to the emergence of political pluralism and the status of press freedom in Taiwan. Based on field research, the article notes that Confucian humanism, socioeconomic progress, and communication revolution have facilitated the democratization process and, therefore, freedom of the press. As a result, Taiwan now has a vibrant press, but further improvements are needed in press law and media ownership patterns to secure a stronger framework for press freedom.

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Rampal, Kuldip R. "Post-martial law media boom in Taiwan." Gazette (Leiden, Netherlands) 53, no. 1-2 (February 1994): 73–91. http://dx.doi.org/10.1177/001654929405300106.

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This article, based on observational research in Taiwan in 1994, focuses on the postmartial law media boom on the island. The study notes that newspapers, magazines, and satellite and cable television have experienced tremendous growth in the past six years. The domestic radio and television industry is on the verge of expansion also. Diversity in Taiwan's media and unhampered access to news and information from the outside world have created a truly open media environment on the island, although some problems related to professionalism have also emerged. The article looks at the issue of media freedom and development in the context of the values of Confucian humanism, which have provided legitimacy to democratization in Taiwan.

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Hu, Jing. "Between Nature and Person: What the Neo-Confucian Wang Fuzhi Can Teach Us About Ecological Humanism." Comparative and Continental Philosophy 10, no. 3 (September 2, 2018): 264–75. http://dx.doi.org/10.1080/17570638.2018.1534046.

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Rošker, Jana S. "The debate at the spring of heaven: Neo-Confucian epistemology and some forgotten foundations of Chinese humanism." International Communication of Chinese Culture 7, no. 4 (November 11, 2020): 455–66. http://dx.doi.org/10.1007/s40636-020-00203-z.

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Christensen, Robert J. "Marxist Humanism and Confucian Humanism: A Comparative Study of the Concept of Man, by Fung Hu-hsiang (Taichung, Taiwan: Tunghai University Press, 1986), 159 pp. $6.00." Journal of Chinese Philosophy 14, no. 1 (January 25, 1987): 123–27. http://dx.doi.org/10.1163/15406253-01401009.

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Berthrong, John. "Review of Humanism in East Asian Confucian Contexts, by Chun-chieh Huang. Bielefeld, Germany: Transcript Verlag, 2010. 25.80 euros. Pp. 168." Journal of Cultural Interaction in East Asia 5, no. 1 (May 1, 2014): 119–21. http://dx.doi.org/10.1515/jciea-2014-050107.

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YANG, Tongwei, and Yunling WANG. "儒家的“生生”理念及其衍生的生命倫理原則." International Journal of Chinese & Comparative Philosophy of Medicine 5, no. 2 (January 1, 2007): 121–31. http://dx.doi.org/10.24112/ijccpm.51449.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.“天地之大德曰生”這一命題是儒家生命哲學的集中體現。這裏的“天地”不僅是客觀的存在，還具有德性倫理的光輝﹔這裏的生命，同時也是人文的終極意義所在——使生命成為生命，使人與自然界相統一而共同歸宿於整個宇宙的精神生命、宇宙生命。天以“生”為其大德，這說明天不僅具有生命意義，而且具有價值意義。生命遵循本體原則，生生不已，發用流行。由此可見，在儒家的“生生”理念中，內含著對“天命”與“理”的深深敬重：對生命起源的敬重、對天地間萬物的敬重、對天地人相通的敬重。在敬重原則的指引下，悲天憫人，珍重生命就成為儒家的重要思想。儒家所言的生命，是指能夠自我發展、自我創造、自我演化、自我更新的存在物。所以在“生生”理念中內含著目的性：凡生命都是有目的性的，“生”的目的性是完善和完美。這樣，出於對生命的敬重和對生命目的性的認識，“生生”理念便衍生出“盡性”原則：萬物各盡其性分。盡興原則，在先秦儒家那裏體現為取之以度、用之以時的生態倫理思想。而後世儒家則進一步認為，在整個自然界和社會中任何一人任何一物均有其各自獨立的生命價值和生命意義，因此皆應予以尊重理解和愛護。在儒家看來，認識的目的在於為其道德實踐服務。在道德實踐層面，“生生”表現為一種追求和諧的“生生”，即人要順從自然以達到天、地、人之間的和諧。生生和諧摒棄了人與自然的對立，是一種仁民愛物、萬物一體的內在人文主義思想。通過生生和諧，使自然、人類、社會成為一個系統的有機的整體。這既代表了人類肯定、培護、滋潤自我生命的需要，也代表了人類生存、發展的方向。"The great virtue of Heaven and Earth is life" – this proposition is a concentrated expression of the Confucian philosophy of life. Here, "Heaven and Earth" is not just an objective existence, but also has the virtue that is ethically brilliant. That "life" is the great virtue of Heaven shows that Heaven not only has the meaning of life but also has the sense of value. Thus, the Confucian philosophy of life, which holds a deep respect for "fate", and "truth", respects the origin of life, respects everything between heaven and earth, and respects the link among heaven, earth and person. Under this principle of respect, cherishing life becomes an important Confucian thinking.The life that Confucian said is the existence that can have self-development, self-creation, self-evolution and self-renewal. Therefore, the "life" idea including the principle of purpose: every life is purposeful, the purpose of life is to improve and perfect. Due to the respect for life and the purpose of life, "life" idea leads to the "development" principle: all things are full with the development. Confucians in the Qin dynasty thought that the development principle implies an ecological ethics that is limited to the use of season. Later, the Confucian further thought that any one or any person has its own independent life value and meaning of life. So all things should be respected, understood and loved.From the Confucian view, the purpose of cognition is service to moral practice. On morally practical level, "life" involves a pursuit of harmony. People ought to attempt to attain the harmony among heaven, earth and the people. It is an inherent humanism thinking that love should go for all the people, with differentiation notwithstanding. Through harmony, natural, human and social systems will come as an organic whole. This not only represents the needs of humans to cultivate and nurture self-life, but also represents a developmental human direction.DOWNLOAD HISTORY | This article has been downloaded 28 times in Digital Commons before migrating into this platform.

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Little, Reg. "Toward a Global Community: New Perspectives on Confucian Humanism. Edited by Martin Lu, Rosita Dellios, and R. James Ferguson. (Gold Coast, Australia: Centre for East-West Cultural and Economic Studies, Bond University, 2004. 242 pp.)." Journal of Chinese Philosophy 32, no. 1 (February 19, 2005): 152–56. http://dx.doi.org/10.1163/15406253-03201012.

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NI, Peimin. "家道與“齊家”功夫." International Journal of Chinese & Comparative Philosophy of Medicine 11, no. 2 (January 1, 2013): 57–87. http://dx.doi.org/10.24112/ijccpm.111540.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文藉分析“家”的生物學、社會學和理想價值之三重不同含義及其相互關係，指出社會學意義的家和應當作為人類家園的社會，目的在於為人的生存和生命的延續提供理想條件。雖然家的形式對生活的方式和質量都有很大制約，但如果家不“齊”，任何形式的家都可能成為牢籠。齊家既是人類生存的基本功，也是一門艱深藝術。宋明儒的“功夫”概念為理解儒家齊家思想提供了一把鑰匙。家的理想狀態，需由個人自身的高度修養以及“權（衡）”的功夫而來，而不能只靠權威、家規或對文化傳統的尊重。齊家學說不僅照顧到弱勢者對家庭的需要，也提供了由“道中庸”而致“極高明”的途徑。正是從家庭開始而往外延伸的人際關係，使人的生命得以超出自我，並獲得“即凡而聖”的意義而成就不朽。儒家“四海之內皆兄弟”的精神擴展了親緣關係，使其能夠在現代社會中容納非傳統的家庭形態，並指導我們在各種家庭形態允許的條件下獲得美好生活。儒家“家齊而後國治，國治而後天下平”的觀念，與著名西方家庭療法大師薩蒂爾之觀念、早期馬克思的人本主義觀念和美國文化人類學家艾斯勒關於復歸遠古“夥伴關係”的觀點，都有相通之處：人類應當在更高級的形態上，消除人的自身生產被物質經濟生產所左右的異化，並以具理想價值意義的家為模式去改造社會，從而達致把天下家園化的目標。Starting with a brief analysis of the biological, sociological, and axiological senses of the term “family,” this article points out that the purpose of a sociological family is to provide ideal conditions for human survival (which is primarily biological) and flourishing (which is axiological).Although the sociological family structure significantly affects both the way of life and the quality of life, any sociological family can become a fetter instead of a home if family relations are not properly regulated. Regulating the family is both a basic principle for human survival and a challenging art, which is best understood through gongfu [aka. kung fu], a term that Song-Ming Confucians used frequently to describe the purpose of Confucian learning.While authority and rules of conduct are necessary for regulating the family, effective authority must rely on virtue for its transformative effect, and rules of conduct must be accompanied by the use of discretion, an art that cannot be formalized. Both the exercising of authority and the application of rules are means rather than ends. Their proper use depends on whether they are conducive to the growth, transformation, and enablement of the relevant members. Rigid adherence to authority and rules can be potentially counter-constructive, as illustrated by cases of medical ethics in which adherence to patients’ rights to be kept informed and to give consent may prove to be inhumane to the patient, and yet adherence to the family’s right to make decisions for patients may also lead to problems. The matter has to be determined not merely on the basis of respecting cultural traditions, but ultimately on the well-being of the people involved.The theory of regulating the family not only accommodates the need for family in various stages and conditions of human life in which a person is vulnerable – which is difficult to perceive in the West as the predominant conception of the “person” is modeled after a male, adult, autonomous rational being – it also provides a path for “reaching to the highest and brightest limits.” It is in the human relations starting from the family that a person’s life can go beyond the individual self and obtain sacredness within the secular life and thus become immortal.The Chinese culture informed by the Confucian teaching of “rectification of names” has a rich variety of “names” to specify human relations, and hence is able to instill the sense of role-specific responsibilities. Yet the Confucian spirit of “all within the four seas are brothers” stretches family relations beyond the biological, and thereby allows Confucianism to embrace non-traditional types of family, such as adoptive families, cohabitation, same-sex marriage, and other modern institutions of living together such as kindergartens and nursing homes. It offers valuable instructions for obtaining the gongfu of leading a life as good as the structure of the family allows.The far-reaching significance of “regulating the family” is evident in the Confucian idea that “when the family is regulated, the state will be in order; and when the state is in order, there will be peace throughout the world.” The idea has resonances in the contemporary “family therapy” of Virginia Satir, the humanism of early Karl Marx, and Riane Eisler’s idea of reviving the “partnership” relation of the pre-historical era: humans must eliminate the alienation of allowing material production and economics to dominate the creation of human life; we must reform our society according to the axiological concept of the family so that the world can become our shared home.DOWNLOAD HISTORY | This article has been downloaded 718 times in Digital Commons before migrating into this platform.

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Yeon, Jae-Heum, and Jae-Ho Ahn. "Based on the theories of Confucius Thought about Education of humanism." Journal of General Education 1 (June 30, 2015): 135. http://dx.doi.org/10.24173/jge.2015.06.1.135.

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Bi, Xinhui, and Iuliia A. Azarenko. "The Role of Confucius Institutes in Chinese Education in Russia (Based on the Example of Confucius Institute of the Humanitarian Institute, Novosibirsk State University)." Oriental Studies 20, no. 4 (2021): 176–86. http://dx.doi.org/10.25205/1818-7919-2021-20-4-176-186.

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With the increase of Sino-Russian cooperation in various fields, interest in Chinese is growing in Russia, which highlights the role of Confucius Institute to meet demand. Confucius Institute is a non-profit educational organization jointly established by China and other countries. Each of the 22 Confucius Institutes and classrooms in Russia present its distinctive feature and work hard in helping the Russian people learn Chinese, understand Chinese culture and enhance the humanist exchange between China and Russia. Chinese education is the most important task of the institutes. Using Confucius Institute of Novosibirsk State University as an example, this paper introduces works done by the institute from three aspects. Firstly, it contributes to Chinese education in the university. Secondly, it meets local residents’ needs to learn Chinese. Thirdly, it broadens the scope of regional cooperation and trains local Chinese teachers. With the support of Xinjiang University in China, the Confucius Institute at Novosibirsk State University has cooperated with many higher and secondary education institutions in Russia to expand international cooperation in Chinese education. The effective work of Confucius Institute at Novosibirsk State University has proved that it has played an active role in Chinese education. Against the backdrop of the COVID-19 pandemic, all Confucius Institutes and classrooms in Russia have continued operating by taking advantage of online teaching and learning and explored the route of development characterized with “Internet + Chinese”. The authors believe that Confucius Institutes will keep on contributing to the Chinese education in Russia with the joint efforts of both parties.

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Isay, Gad C. "A Humanist Synthesis of Memory, Language, and Emotions: Qian Mu’s Interpretation of Confucian Philosophy." Dao 8, no. 4 (September 30, 2009): 425–37. http://dx.doi.org/10.1007/s11712-009-9137-6.

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He, Ming Fang. "East∼West Epistemological Convergence of Humanism in Language, Identity, and Education: Confucius∼Makiguchi∼Dewey." Journal of Language, Identity & Education 12, no. 1 (January 2013): 61–70. http://dx.doi.org/10.1080/15348458.2013.748430.

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Vidauskytė, Lina. "Karl Jaspers’ Conception of the Axial Age and the Idea of Paradigmatic Individuals." Dialogue and Universalism 30, no. 3 (2020): 187–204. http://dx.doi.org/10.5840/du202030342.

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This essay analyzes Karl Jaspers’ conception of the Axial Age and the comparative idea of paradigmatic individuals (Socrates, Buddha, Confucius, Jesus) among other relevant ideas (philosophical faith, biblical religion) in the light of post-secularity. The special focus is laid on the post-war situation in Western Europe which was one of the main factors of the formation of the aforementioned conceptions and ideas. The disaster which was brought by uncontrolled nationalism in Germany forced Jaspers to rethink the crisis of humanism after World War II. Using a comparative method Jaspers seeks a unity of human spirit and with this gesture his thinking appears to be a desire to have a foundation for the common being of contemporary society. Jaspers’ interpretation of paradigmatic individuals stimulated future research on comparative civilizational philosophies.

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Liu, James H. "What Confucian Philosophy Means for Chinese and Asian Psychology Today: Indigenous Roots for a Psychology of Social Change." Journal of Pacific Rim Psychology 8, no. 2 (December 2014): 35–42. http://dx.doi.org/10.1017/prp.2014.10.

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It is claimed via analysis of Shu-Hsien Liu's seminal book Understanding Confucian Philosophy that contemporary Confucianism offers: (1) a set of ultimate concerns that can be used to guide life and scholarly endeavour; (2) an axiomatic world view, and a generative model of human nature that not only accords with empirical evidence, but is highly adaptive in organising society; (3) an epistemology that is appropriate for social science research on social change. These qualities suggest that contemporary Confucianism can inform psychological research in a manner that goes far deeper than merely describing popular tendencies among culturally Chinese people. It may be used in constructing a form of social science with depth and utility in addressing both practical and existential concerns of scholars and ordinary people in society that is not restricted to Chinese societies alone, but any society in need of inspiration in seeking to construct humanist ethics for research and governance.

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Tu, Hang. "Pleasure and Sin." Prism 17, no. 1 (March 1, 2020): 157–71. http://dx.doi.org/10.1215/25783491-8163841.

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Abstract This article offers a reconstruction of the intellectual dialogue between Kantian aesthetician Li Zehou 李澤厚 (1930–) and humanist literary critic Liu Zaifu 劉再復 (1941–). By comparing Li's ruminations on “cultures of pleasure” (legan wenhua 樂感文化) and Liu's treatises on “literatures of sin” (zuigan wenxue 罪感文學), the author shows how religious ethics became a crucial medium for them to reflect on the theologico-political aspects of Chinese revolutionary culture. In particular, Li's cultures of pleasure were grounded in the May Fourth aesthetic discourse that highlighted the inculcation of secular humanity as an alternative to religious transcendence. Meanwhile, Liu underscored the transcendence of literatures of sin to stimulate an inner morality through which to excise all secular political commands from human interiority. Whereas Li prioritized a realistic ethical and psychological noumenon in Confucian aesthetics to refute the romantic and sublime figure of the proletarian subject, Liu's espousal of religious transcendence provided Chinese writers with a spiritual dimension to actualize literature's breakaway from the tutelage of the revolutionary state. Their reflections on this-worldly pleasure and otherworldly sin have merged in exorcising the myth of Mao's revolutionary utopia.

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He, Ming Fang. "Exploring an East~West epistemological convergence of embodied democracy in education through cultural humanism in Confucius~Makiguchi~Dewey." Journal of Curriculum Studies 48, no. 1 (December 22, 2015): 36–57. http://dx.doi.org/10.1080/00220272.2015.1088066.

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Beck, Martha C. "Weaving Together a Global Civilization that Nurtures Justice and Peace: A Vision for Muslim Educators at Indonesia’s UIN Institutions." Sunan Kalijaga: International Journal of Islamic Civilization 1, no. 1 (March 22, 2018): 1. http://dx.doi.org/10.14421/skijic.v1i1.1211.

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This paper links the religious pluralism of Pancasila, Indonesia’s political ideology, with numerous ancient and contemporary worldviews, including Erwin Lazlo’s Systems View of the World, the “Functionalism” of Paul Davies and Richard Feynman, both theoretical physicists, and Aristotle. It gives extensive descriptions of Aristotle’s virtues: self-control, courage, even-temperedness, wise ambition, appropriate pride, a sense of humor, self-knowledge, sociability, justice, moderation in wealth, good judgment about what sorts of laws will weave people together in positive ways, including how to distribute social goods, how to punish law-breakers, and how to apply laws to specific cases within a context of the integration of nature and culture. It then explains how Confucius, Buddha, Muhammad and Jesus either exercised those virtues throughout their lives or held those with power accountable for using power to promote human well-being. It explains Aristotle’s model for childhood education as a process of habituation from childhood on that integrates the moral and intellectual virtues throughout life. The paper makes suggestions for how to use the stories of these great spiritual leaders to structure a comprehensive system of integrated education. The paper explains how this model is compatible with the United Nations’ Capabilities model for development. Using this model of integrated education, members of all the world’s religions and humanists of all types can work together toward world peace.

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Tu, Wei-Ming. "Confucian Humanism as a Spiritual Resource for Global Ethics." Peace and Conflict Studies, 2009. http://dx.doi.org/10.46743/1082-7307/2009.1099.

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LEI, Xing-he. "An Analysis of Humanism in the Theory of Confucius Education." DEStech Transactions on Social Science, Education and Human Science, ermas (January 18, 2019). http://dx.doi.org/10.12783/dtssehs/ermas2018/27031.

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Ouologuem, B. "Confucius and Africa: Ren and Maaya on the meaning of Humanism." Sophia: An African Journal of Philosophy 9, no. 2 (August 28, 2008). http://dx.doi.org/10.4314/sophia.v9i2.38786.

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Journal articles on the topic 'Confucian humanism'

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