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Journal articles on the topic 'Confucian Philosophers'
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1
Costantini, Filippo. "La crítica de la metafísica budista en el sistema filosófico de Zhang Zai." Estudios de Asia y África 54, no. 1 (December 8, 2018): 5. http://dx.doi.org/10.24201/eaa.v54i1.2354.
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Una de las ideas principales que caracteriza el movimiento de renovación confuciana del siglo XI es la necesidad de eliminar la influencia que las doctrinas heterodoxas ejercen sobre los intelectuales. La mayoría de los filósofos confucianos tratan de volver al pensamiento original de Confucio rechazando directamente las teorías daoístas y sobre todo budistas. En este contexto, el filósofo Song Zhang Zai representa uno de los ejemplos más significativos. En este ensayo mostraré como el rechazo de la doctrina budista no sólo es un aspecto importante en el pensamiento de Zhang Zai, sino que representa el fundamento de sus teorías metafísicas y éticas. One of the main ideas of the Neo-confucian movement of the eleventh-century is the necessity to remove the heterodox doctrines influence on Chinese intellectuals. The majority of Confucian philosophers strongly believe on the necessity to restore Confucius original thought to go against Daoist and Buddhist theories. The Song philosopher Zhang Zai represents one of the main examples of this attempt. In this paper I will show that Zhang Zai’s rejection of Buddhism not only occupies an important position in his philosophy, but it can be also understood as the core of his metaphysical and ethical system.
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Ali, Forkan. "Connecting East and West through Modern Confucian Thought." Asian Studies 8, no. 3 (September 22, 2020): 63–87. http://dx.doi.org/10.4312/as.2020.8.3.63-87.
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This study is an attempt to establish that 20th century’s canonized Taiwanese philosopher Mou Zongsan (1909–1995) has contributed significantly to the innovative burgeoning of modern Confucianism (or New Confucianism) with the revision of Western philosophy. This is based on the hypothesis that if ideas travel through the past to the present, and vice versa, and if intellectual thinking never knows any national, cultural and social boundaries, then there is an obvious intersection and communication of philosophical thoughts of East and West. This article also contemplates the fact that Western philosophies are widely known as they are widely published, read and circulated. Conversely, due to the language barriers philosophy and philosophers from the East are less widely known. Therefore, this research critically introduces and connects the early 20th century Confucian philosopher Shili Xiong (1885–1968), his disciple the contemporary Taiwanese Confucian intellectual Mou Zongsan, along with the Western philosophers Immanuel Kant (1724–1804), Martin Heidegger (1889–1976), and Herman Bavinck (1854–1921), through ideas like moral autonomy, ethics, ontology, and imago Dei. In so doing, the article delineates the path to study 20th century Taiwanese philosophy, or broadly Chinese Confucian philosophy which makes a bridge between the East and the West through Modern Confucianism prevalently called New Confucianism.
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Tsvetkov, D. V. "Confucian Ideas and Russian Culture of the XVIII Century on the Example of “Description of the Life of Confucius, the Head of Chinese Philosophers”." Bibliosphere, no. 3 (June 29, 2022): 83–91. http://dx.doi.org/10.20913/1815-3186-2022-3-83-91.
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The influence of Confucian ideas on intellectual life in Russia of the XVIII century has not been studied enough and needs more detailed research. This paper is about the research of text “Description of life of Confucius, head of Chinese philosophers”. The purpose of the article is to identify the background of its creation, analyze the translation of this text and establish its connection with the ideas of the Enlightenment era. It was revealed that the “Description of the Life of Confucius ...” is a collection of fragments from the texts of “Lun yu” and “Zhong Yun” of the Confucian “Four books”, the Latin translation of which was placed in “Confucius Sinarum philosophus, sive Scientia Sinensis” (“Confucius, the philosopher of the Chinese, or Chinese science”) – work, in which, for the first time, traditional Chinese philosophical teachings are systematized. The nature of the fragments, the principle of their grouping by chapters, as well as the topics of the chapters indicate that “The Description of the life of Confucius ...” could act as a lesson to young people preparing for public service. Such an appointment of the “Description of the life of Confucius ...” seems most likely, if we also take into account the tendency that took place in the intellectual environment of the XVIII century to compile manuals on the education of young people corresponding to the ideals of Enlightenment.
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Berkson, Mark. "A Confucian Defense of Shame: Morality, Self-Cultivation, and the Dangers of Shamelessness." Religions 12, no. 1 (January 5, 2021): 32. http://dx.doi.org/10.3390/rel12010032.
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Many philosophers and scholars in the West have a negative view of shame. In much of post-classical Western ethical thought, shame is compared negatively with guilt, as shame is associated with the “outer”, how one appears before others (and thus is merely a matter of “face”), and guilt is associated with the “inner” realm of the conscience and soul. Anthropologists and philosophers have used this framework to distinguish more morally evolved Western “guilt cultures” from Asian “shame cultures”. Many psychologists also have a negative view of shame, seeing it as damaging to the self and “devastating in its consequences”. In this paper, I argue that the understandings of shame found in these philosophers and psychologists are misguided, and that their flaws can be revealed by looking at the understanding of shame in the classical Confucian tradition. In response to philosophers who see shame as a “lesser” moral emotion than guilt, Confucius (孔子 Kongzi) and Mencius (孟子 Mengzi) will articulate an understanding of shame that has a deeply internal dimension and is more essential in the process of moral cultivation than guilt. In response to the psychologists who warn about the harm of shame, the Confucians will help us distinguish between moral and pathological shame, showing us why the latter is harmful, but the former is something that no moral person can be without. I will show that the Confucian perspective on shame and guilt is profoundly relevant to the historical moment we are living in (particularly the years of the Trump Administration), and that the Confucian view demonstrates that there is something much worse, and far more devastating, than shame in its consequences—shamelessness.
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Ka Pok Tam, Andrew. "The Hong Kong Reception of Kierkegaard: From the 1950s to the Present." Kierkegaard Studies Yearbook 28, no. 1 (July 11, 2023): 329–57. http://dx.doi.org/10.1515/kierke-2023-0015.
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Abstract Early in the 1950s, Kierkegaard’s philosophy had already been introduced to the academic circle of Hong Kong, which was an in-betweener between Chinese and Western cultures. Nevertheless, while Kierkegaard was frequently discussed by the Japanese philosophers of the Kyoto school, Hong Kong Chinese philosophers (remarkably New Confucians) from the 1950s to the 2010s rarely appreciate Kierkegaard’s philosophy. This paper argues that these Chinese philosophers are uninterested in Kierkegaard because their major concerns are the preservation of traditional Chinese culture in Hong Kong, and Kierkegaard’s philosophy seems to be irrelevant to their visions and missions, and Kierkegaard’s Christian ontology seems to be inconsistent with New Confucian ontology.
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Dung, Vo Van. "The Unity between Politics and Moral Education in the View of the Philosophers of Xian Qin Confucian." Journal of Educational and Social Research 12, no. 4 (July 5, 2022): 258. http://dx.doi.org/10.36941/jesr-2022-0111.
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The Confucian philosophy of the Xian Qin period was born in a historical condition and the requirements of the tumultuous spring-autumn society. That upheaval has posed philosophers the question, how to stabilize society? To answer this question, the Confucian philosophers of the Xian Qin period were united by focusing on people. Standing on the position of dialectical materialistic worldview, thoroughly grasping the specific historical perspective, human issues and cultivation methods have been paid special attention by the philosophers of Xian Qin Confucian. In their philosophical views, the philosophers of the Xian Qin period pay special attention to the unity between politics and morality in the view of people. In this article, the author will focus on clarifying this issue.
Received: 29 April 2022 / Accepted: 30 June 2022 / Published: 5 July 2022
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Wang, Hwa Yeong. "Chastity as a Virtue." Religions 11, no. 5 (May 21, 2020): 259. http://dx.doi.org/10.3390/rel11050259.
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This paper analyzes two philosophers’ views on chastity as a virtue, comparing Song Siyeol, a Korean neo-Confucian philosopher of the east, and David Hume, a Scottish philosopher. Despite the importance in and impact on women’s lives, chastity has been understated in religio-philosophical fields. The two philosophers’ understandings and arguments differ in significant ways and yet share important common aspects. Analyzing the views of Song and Hume helps us better understand and approach the issue of women’s chastity, not only as a historical phenomenon but also in the contemporary world, more fully and deeply. The analysis will provide an alternative way to re-appropriate the concept of chastity as a virtue.
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Shen, Russell. "Dissimilarities Between Deweyan Pragmatism and Confucianism." Paideusis 20, no. 1 (October 7, 2020): 24–32. http://dx.doi.org/10.7202/1071841ar.
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Over the past decade, numerous Deweyan philosophers have been arguing that Deweyan Pragmatism and Confucianism have significantly similar philosophical underpinnings and thus a Deweynised Confucian society is highly plausible. This article examines the social and historical backdrops against which Deweyan and Confucian thoughts were developed. It then explores the starkly contrasting and oftconflicting views of Dewey and Confucius on the purpose of education, the curriculum in schools, and the respective roles of teachers and students, morality, individuality, sociality as well as politics. The conclusion of this paper is that Deweyan Pragmatism is a context-specific, anti-dualist, and egalitarian theory whereas Confucianism is a transcendental virtue-oriented, universalist, and elitist philosophy. Therefore, any effort to promote the co-optation of Confucianism in Deweyan applications within Confucian civilisations, no matter how well intentioned, blocks the path to truth.
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Rogacz, Dawid. "Operating with Names: Operational Definitions in the Analects and Beyond." Dao 21, no. 1 (January 29, 2022): 19–35. http://dx.doi.org/10.1007/s11712-021-09813-9.
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AbstractThe philosophy of Confucius has often been accused of lacking classical definitions of its core concepts. However, as I shall argue, Confucius systematically used nonclassical definitions—to be precise, operational ones. The notion of operational definition comes from Percy Bridgman’s The Logic of Modern Physics (Bridgman 1927) and means that the definiendum is defined by a set of operations that results in determining the meaning of the term in question. In the case of Confucian argumentation, operational definitions are mostly nominal and, in contrast to unambiguous methods of measurement, also context-dependent. This results in there being various yet not mutually inconsistent definitions of one term, and in “paradigmatic examples” playing a crucial role. As I show, this mode of defining things had major implications for the content of Confucius’ thought. In fact, many of its forms could be traced back to other Chinese philosophers, including those of non-Confucian provenance.
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Seok, Bongrae. "The Four–Seven Debate of Korean Neo-Confucianism and the Moral Psychological and Theistic Turn in Korean Philosophy." Religions 9, no. 11 (November 19, 2018): 374. http://dx.doi.org/10.3390/rel9110374.
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This paper discusses how Korean Neo-Confucian philosophers in the Joseon dynasty (1392–1910) explained the moral nature of the mind and its emotions. Among the philosophical debates of Korean Neo-Confucianism, the author of the paper focuses on the Four–Seven Debate (a philosophical debate about the moral psychological nature of the four moral emotions and the seven morally indiscrete emotions) to analyze its li–qi metaphysics (a philosophical explanation of the universe through the intricate and interactive relation between the two cosmic processes, li and qi) and its conflicting viewpoints on the moral psychological nature of emotion. Because of the ambiguities and inconsistencies in the Neo-Confucian explanation, specifically those of the Cheng–Zhu schools of Neo-Confucianism on the nature and functions of the mind, Korean Neo-Confucians struggled to bring Neo-Confucian li–qi metaphysics to the moral and practical issues of the human mind and moral cultivation. Later in the Joseon dynasty, some Korean Neo-Confucians discussed the fundamental limitations of li–qi metaphysics and developed their explanations for the goodness of the moral mind and the world from an alternative (i.e., theistic) viewpoint.
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Nylan, Michael. "Zhuangzi: Closet Confucian?" European Journal of Political Theory 16, no. 4 (May 25, 2017): 411–29. http://dx.doi.org/10.1177/1474885117702793.
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Confucius (aka Kongzi) and Zhuangzi are the two most famous thinkers in all of Chinese history, aside from Laozi, the Old Master. They occupy positions in the history of Chinese thinking roughly comparable to those held by Plato and Epicurus in the Western narrative of civilisation, in that they offer visions of the engaged political life and the engaged social self to which later political theorists and ethicists invariably return. For the last century or so, if not longer, Sinologists and comparative philosophers have been apt to name Confucius the ‘founder’ of a Confucian ‘school’, and Zhuangzi, one of two ‘founders’ of a rival Daoist ‘school’, despite the lack of evidence for sectarian factions in early China. What is at stake in this essay is nothing less than a recasting of the entire early history of Chinese thinking in ways both bracing and potentially troubling to modern academics.
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Feng, Li. "The Tripartite Dimensions of “Ren 人” (Human Beings) in Pre-Qin Confucianism in Terms of “Li 礼” (Ritual)." Religions 14, no. 7 (July 11, 2023): 891. http://dx.doi.org/10.3390/rel14070891.
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This study delves into the Pre-Qin Confucian understanding of “ren 人” (human beings), focusing on the tripartite dimensions of “shen 身” (body), “qing 情” (sentiment), and “xin 心” (mind) as viewed through the lens of “li 礼” (ritual). By analyzing the works of Confucius, Mencius, Xunzi, and other significant early texts, we unravel how these early Confucian philosophers reconceptualized human beings within the framework of “li 礼” (ritual). In doing so, they presented a novel perspective on the human experience that emphasized the interconnectedness of these three dimensions, transforming the way people thought about themselves and their place in the world. This research illuminates the unique contributions of Pre-Qin Confucianism to the understanding of human beings and provides valuable insights into the philosophical breakthroughs of this period in Chinese thought. Furthermore, this understanding of human beings persisted throughout the subsequent imperial history of China.
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Rubiés, Joan-Pau. "From Idolatry to Religions: the Missionary Discourses on Hinduism and Buddhism and the Invention of Monotheistic Confucianism, 1550-1700." Journal of Early Modern History 24, no. 6 (November 17, 2020): 499–536. http://dx.doi.org/10.1163/15700658-12342667.
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Abstract The emergence of a European discourse to distinguish, analyze, and historicize various non-Biblical religious traditions within Asia involved a significant amplification of the concept of idolatry. The Jesuit experience of Japanese Buddhism in the second half of the sixteenth century posed a particular challenge, because of its overt atheism. The patristic models of Christian apologetics, based on distinguishing elite monotheism from popular religion in ancient paganism, had been useful in India, but in Japan had to be replaced by a system where the elite cultivated an atheistic form of esoteric monism. When focusing their dialectical firepower upon the doctrines of double truth and non-theistic monism, the Jesuits, led by Alessandro Valignano, were in fact responding to the doctrinal distinctiveness of East Asian Buddhism, notably the emphasis on provisional teachings, on the one hand, and Buddha-nature, on the other. When in China Ricci decided to classify the Confucian literati as civil philosophers rather than as a religious elite, he also transferred Valignano’s critique of Buddhist pantheism to specifically Neo-Confucian doctrines, distinct from the supposed monotheism of the original Confucians.
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Huang, Yong. "Neo-Confucian Hermeneutics at Work:Cheng Yi's Philosophical Interpretation of Analects 8.9 and 17.3." Harvard Theological Review 101, no. 2 (April 2008): 169–201. http://dx.doi.org/10.1017/s0017816008001776.
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In this article, I discuss the Song 宋 Neo-Confucian Cheng Yi's 程頤 (1033–1107) interpretation of two related controversial passages in the Analects, the recorded sayings of Confucius. The term “neo-Confucianism” was coined by Western scholars to refer to the Confucianism of the period from the Song dynasty to the Ming 明 dynasty (and sometimes through the Qing 清 dynasty). Among Chinese scholars, neo-Confucianism is most commonly referred to as the Learning of Principle (li xue 理學). Although before Cheng Yi and his brother Cheng Hao 程顥 (1032–1085) there were three other philosophers who are normally also regarded as neo-Confucians— Shao Yong 邵雍 (1011–1077), Zhou Dunyi 周敦頤 (1017–1073), and Zhang Zai 張載 (1020–1077)—we can justifiably regard the Cheng brothers as the real founders of neo-Confucianism in the sense that principle becomes the essential philosophical concept for the first time in their works. There is no consensus among scholars as to the relationship between the philosophies of these two brothers. The traditional view regards them as substantially different due to the two different schools of neo-Confucianism that developed from their teachings, the realistic school synthesized by Zhu Xi 朱熹 (1130–1200) from the teachings of Cheng Yi and the idealist school culminating in Wang Yangming 王陽明 (1472–1529) from the teachings of ChengHao. I, however, tend to think that the philosophical positions of the two brothers are largely similar. Unfortunately, since Cheng Hao did not live as long as Cheng Yi, there is insufficient material to create a systematic picture of his view of the Analects passages with which this article will deal.
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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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Ames, Roger T. "Reflections on Lao Sze-Kwang and His Double-Structured “Intra-Cultural” Philosophy of Culture." International Confucian Studies 1, no. 1 (June 1, 2022): 7–25. http://dx.doi.org/10.1515/icos-2022-2003.
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Abstract In his own time, Lao Sze-Kwang formulated his own intra-cultural approach to the philosophy of culture that begins from the interdependence and organic nature of our cultural experience. In this article, I will address three questions: Why did Lao abandon his early reliance on the Hegelian model of philosophy of culture and formulate his own “two-structured” theory? Again, given Lao’s profound commitment and contribution to Chinese philosophy and its future directions, why is it not proper to describe him as a “Chinese philosopher”? And why is the much accomplished Lao Sze-Kwang not installed in the Chinese University of Hong Kong pantheon as yet one more of the great “New Confucian” philosophers that are associated with this institution?
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ROŠKER, Jana S. "The Philosophical Sinification of Modernity and the Modern Confucian Paradigm of Immanent Transcendence (內在超越性)." Asian Studies 2, no. 1 (May 30, 2014): 67–81. http://dx.doi.org/10.4312/as.2014.2.1.67-81.
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As a major source of social values, Modern Confucian theory assumes essential significance amidst the proliferation of instrumental rationality in contemporary China. This current is distinguished by a multifaceted attempt to revitalize traditional thought by means of new influences borrowed or derived from Western systems. It defines itself with a search for a synthesis between “Western” and traditional Chinese thought, aiming to elaborate a new system of ideas and values, suitable for the modern, globalized society. The present contribution examines the ways in which 3rd generation of Modern Confucian philosophers changed the framework within which traditional Chinese philosophical inquiry has been carried out, exposing the importance of immanent transcendence.
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Moore, Thomas. "Ali je konfucianizem združljiv z laclauovskim pojmovanjem demokracije?" Asian Studies 12, no. 2 (May 6, 2024): 195–220. http://dx.doi.org/10.4312/as.2024.12.2.195-220.
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This paper will introduce a novel perspective on Confucian democracy by connecting it with Ernesto Laclau’s (2005) conception of democracy in On Populist Reason. Specifically, I argue that the normatively ideal ruler-ruled relationship in Confucian political theory can be conceptualized as the people making a radical investment in a virtuous leader. This argument will proceed in several steps. Firstly, I will provide context surrounding Confucianism and Laclau’s (2005) novel political ontology. Secondly, I will draw on the psychoanalytic work of Jacques Lacan (2001) to explore the notion of a radical investment and how it can be appealed to by politicians, rhetoricians and philosophers through their use of empty signifiers, signifiers without a fixed conceptual signified (such as MAGA or “Take Back Control”). In Laclau’s application of Lacanian psychoanalysis these represent an unachievable full harmonious community with no conflicts between different interests. I will then argue that a core part of Confucius’ political message, his constant advocacy for a virtuous ruler modelled on the Sage-Kings of the Zhou dynasty, is essentially a Laclauian conception of politics, because the Zhou kings are playing the role of empty signifiers in Confucius’ political theory. That is, they represent an unachievable ideal of a fully harmonious community. Finally, I argue that this increases Confucianism’s potential for compatibility with democracy since these psychoanalytic dynamics could be replicable in modern democracies and would be normatively desirable should a virtuous leader utilize them.
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Ott, Margus. "Deleuzian (Re)interpretation of Zhu Xi." Asian Studies 8, no. 2 (May 20, 2020): 281–310. http://dx.doi.org/10.4312/as.2020.8.2.281-310.
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I propose an interpretation of Zhu Xi 朱熹 (1130–1200) seen through the ontology of Gilles Deleuze. Zhu Xi is one of the most prominent Chinese philosophers, the figurehead of the so-called Neo-Confucian school, and Deleuze is arguably one of the most important Western philosophers of the twentieth century. Both philosophers presented an ontology of differentiation, whose main aspects or stages I try to analyse in the paper: Deleuze’s notions of the virtual, dark precursor, field of individuation, intensities and the actual; and parallel to these, Zhu Xi’s notions of the veins (li 理), supreme ultimate (taiji 太極), energy (qi 氣), and things (wu 物). It is argued that a Deleuzian (re)interpretation of Zhu Xi is possible and that it may open new tools of analysis for studying Chinese philosophy as well as create a conceptual space that can bring together concepts and practices from different traditions.
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DENG, Rui. "“壽數”與“文化”的關聯度探析." International Journal of Chinese & Comparative Philosophy of Medicine 12, no. 2 (January 1, 2014): 83–86. http://dx.doi.org/10.24112/ijccpm.121571.
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LANGUAGE NOTE | Document text in Chinese; abstract in English only.Life span is affected by two important dimensions of traditional Chinese culture. The principle that “the Tao follows nature” makes Chinese philosophers tolerant of misunderstandings and frustration. Remaining calm and retaining a positive attitude can increase longevity. The obligation to “subdue the self” urges Chinese philosophers to concentrate on specific things, enabling outstanding achievements and even increasing longevity. However, culture is not the only determinant of life span. Social conditions also affect life expectancy. The comparison with French thinkers is one-sided, as individuals in numerous countries and professions enjoy a high life expectancy. Nevertheless, it is important to adhere to Confucian values to cultivate one’s moral character.DOWNLOAD HISTORY | This article has been downloaded 18 times in Digital Commons before migrating into this platform.
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XU, Hanhui. "挑戰與應對——中國傳統哲學視角下ＡＩ時代的醫患關係." International Journal of Chinese & Comparative Philosophy of Medicine 17, no. 2 (January 1, 2019): 43–47. http://dx.doi.org/10.24112/ijccpm.171672.
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LANGUAGE NOTE | Document text in Chinese; abstract in English only.AI physicians may replace human physicians in the foreseeable future. This, according to some philosophers, would maximize patients’ autonomy by helping to eradicate the paternalistic model of the doctor–patient relationship. In my view, however, this trend might pose a new threat to patients’ autonomy: the domination of machines. AI physicians would become dominant, depriving patients of their autonomy. This issue cannot be appropriately addressed until an alternative view of the doctor–patient relationship is available. The Confucian perspective on this relationship may be helpful. In Confucian thought, interaction between the physician and the patient is crucial. Thus, a better model would involve doctors, patients and AI devices, with AI-based diagnosis helping doctors to serve patients as efficiently as possible.DOWNLOAD HISTORY | This article has been downloaded 22 times in Digital Commons before migrating into this platform.
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Ooi, Daryl. "Wang Yangming on 'Unquestioning Obedience' and Epistemic Superiority." Philosophy East and West 73, no. 3 (July 2023): 718–39. http://dx.doi.org/10.1353/pew.2023.a903370.
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Abstract: Within various contexts, such as politics and parenting, Confucianism has been criticized on the basis that it endorses 'unquestioning obedience' to authority. In recent years, several philosophers have argued against this view by appealing to textual evidence from Classical Confucian philosophers. This article examines Wang Yangming's views on this subject, arguing that Wang teaches that criticism of those who stand in a socially superior role relation is not only permitted, but encouraged. From this, the implications that Wang's analysis has for contemporary discussions of disagreement between epistemic superiors and inferiors and epistemic peerhood are considered. It will be argued that Wang's position is much closer to the total evidence view than the preemptive view. Relatedly, it is suggested that Wang provides a novel proposal about how to recognize or disregard epistemic 'superiors', especially in the context of moral knowledge.
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Yonghong, Cai, and M. N. Fomina. "Philosophy of Culture on the Philosophy of Modern Education in China." Concept: philosophy, religion, culture 7, no. 3 (September 29, 2023): 26–38. http://dx.doi.org/10.24833/2541-8831-2023-3-27-26-38.
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In Chinese philosophy, modern processes of searching for the fundamental values of the renewed strategies of education are based upon traditional Confucian approaches as well as upon recent borrowings from Western philosophy. The concept of philosophical dialogue is one example of these borrowings, adopted and radically changed following traditional Chinese logic. Such transformation means adapting the theoretical model of Socrates’ dialogue into Confucian dialogue, the term coined by Chinese authors. This paper considers Chinese developments in the philosophy of culture and aims to specify the ways of such adaptation as applicable to the philosophy of education. The goals of the study are 1) to identify and describe relevant Chinese literature on the subject; 2) to compare its interpretations by Chinese and Russian philosophers; 3) to specify key differences in interpretations of dialogue as educational method. Investigating the issue through philosophical and cultural lens, incorporating the standpoint of modern comparative studies, as well as the critical analysis of the logic of those theories in their historical and cultural context by means of the hermeneutic approach makes it possible for Chinese authors to focus on the cultural peculiarities of the Chinese way of thinking and to identify the correlation between the Western concept way of thinking and the concept of Chinese logic. This study analyzes the works of modern Chinese philosophers specializing in the specific cultural character of China through the prism of the philosophy of education. The paper concludes that in Chinese logic technical (in the Western understanding regarded as cognitive and formal logical) methods are inferior to ethical and social value orientations. Another finding is that Chinese authors tend to consider Confucian logic as part of dialogue, and dialogue is viewed as a means of moral education. Methodologically this finding leads the author to suggest that the Chinese-specific way of thinking, its philosophical culture, cannot be fully perceived by utilizing comparison with analogous concepts of Western philosophical thought. It would be equally beneficial to compare the conceptual framework of the Chinese philosophy of education with the concepts borrowed from Western philosophy.
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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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Skvortsova, Elena L. "Japanese Philosophers Nishi Amane and Nishida Kitaro: between East and West." Voprosy Filosofii, no. 11 (2022): 177–87. http://dx.doi.org/10.21146/0042-8744-2022-11-177-187.
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The article suggests a brief analysis of the views of the two Japanese Thinkers Nishi Amane and Nishida Kitaro. The considerable impact of Western philosophical theories on these two scientists’ views is also emphasized here. The outstanding Nishi Amane’s role in the field of creating new concepts in use even today conveying the meanings of Western Culture in Japan had been stressed. Doing so, Nishi used Chinese characters – and it was his true novelty. Actually Nishi’s system was aimed at the modernization of Neo-Confucian metaphysics by drawing on the experience of Western Positivism and, partly, Utilitarism. Nishida Kitaro appeared to be the most famous Japanese philosopher in the West. His works show the tendency to combine the basic installations of the national (Buddhist-Confucianism) worldview tradition and some European philosophical traits. The both thinkers demonstrated the two-vector nature of Japanese aesthetics in intercultural discourse. They constantly used to attract the ideas of Western thinkers, subjecting them to creative reinterpretation in the process of contructing their own philosophical theories.
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Fuyarchuk, Andrew. "Gadamer and the Yijing’s Language of Nature: Hermeneutics and Chinese Aesthetics." Journal of Chinese Philosophy 47, no. 3-4 (March 3, 2020): 174–92. http://dx.doi.org/10.1163/15406253-0470304005.
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Although their value-judgments diverge, neo-Confucian and American continental philosophers agree that Gadamer’s hermeneutics is anti-foundationalist. Neither side, however, has asked why he frequently appeals to standards of harmony, or why he models the art of medicine on the order of nature. These indicate a commitment to trans-historical foundation of One and many that forms the basis for comparisons with Chinese aesthetics in the Yijing tradition. These foundations are grounded in Gadamer’s reading of Plato and shape his onto-dialogical interpretive method. In contrast to Whitehead, Gadamer cements the One and many in practical life by removing the contradiction through a transformation in human ethos.
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Lai, Whalen. "Yung and the Tradition of the Shih: The Confucian Restructuring of Heroic Courage." Religious Studies 21, no. 2 (June 1985): 181–203. http://dx.doi.org/10.1017/s0034412500017182.
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Courage is a basic virtue to any heroic society. It is the defining virtue of the aristocratic warrior in the Iliad. It came with a set of other related virtues, all functioning in a social setting unique to that heroic era. However, as society evolved beyond the heroics of war to the civility of settled city–states, courage would be reviewed and redefined. In fact the whole virtue complex would undergo fundamental changes. Still later, when from out of the cities philosophers rose, they would, in their commitment to a higher justice or righteousness than what the city had to offer to date, submit courage to a third critique and transformation. We see this in Greece; we may also see it in China.
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Rošker, Jana S. "Modernizing the Philosophy of Creative Creativity." Asian Studies 8, no. 3 (September 22, 2020): 141–60. http://dx.doi.org/10.4312/as.2020.8.3.141-160.
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Fang Dongmei (1899–1977) is among the most influential Chinese philosophers who lived and worked in Taiwan during the second half of the 20th century. The present article aims to clarify his view on the basic nature of the human Self. This assessment is more multifaceted than it seems at a first glimpse, for Fang’s philosophy is also more complex than it seems. As a member of the so-called neo-conservative streams of thought, he criticized the Western-type modernization and aimed to revive the holistic onto-epistemology of classical Confucianism. On the other hand, he highlighted the importance of its basic paradigm which underlay the Confucian discourses from their very beginning, i.e. since the Book of Changes, namely the principle of creative creativity (shengshengbuxi 生生不息). The alleged contradiction between his advocating of holism and creativity, has been reflected in the apparent dichotomy between the social and relational essence of the Confucian Moral Self on the one side, and individual uniqueness on the other. The paper aims to show that both seeming contradictions are actually parts of the same theoretical principle defining the complementary interactions of binary oppositions.
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Tan, Jing, and Xiangfei Bao. "Reflecting on the Distinction between Philosophical Daoism and Religious Daoism Based on the Transmission and Transformation of the Concept of “Philosophy”." Religions 15, no. 1 (January 8, 2024): 77. http://dx.doi.org/10.3390/rel15010077.
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The distinction between philosophical Daoism and religious Daoism is widely influential yet highly controversial. The current popular empirical methods often overlook the vicissitude of the concepts underlying the reception history of this distinction. Therefore, this article adopts the method of intellectual history, based on the transmission and transformation of the concept of philosophy, to examine the rationales of the establishment and reception of this Daoist distinction. Here, we present that, though the Confucian tradition of ranking Daoist figures provided soil for this Daoist distinction, the establishment of the dichotomy with terminological awareness should be attributed to the cooperation between Victorian Protestant intellectuals and their late Qing Confucian collaborators. The concept of philosophy that pursues eternal wisdom and truth and traces the origin of all things has played an essential role in the establishment of this distinction. The thought of Laozi and Zhuangzi was valued and preferred in mainland China because of its deemed congruence with this Western concept of philosophy, while other more religious branches of Daoism were belittled. However, the philosophies of anti-metaphysics engender a new paradigm of thinking. On the one hand, under the influence of logical positivism and its successors, natural science has become an excellent model for other studies. In light of empirical methods, the distinction between philosophical Daoism and religious Daoism becomes an erroneous and inefficient metaphysical distinction. On the other hand, inspired by continental philosophers such as Nietzsche, Heidegger, and Derrida, scholars gained a new perspective on understanding the thought of Laozi and Zhuangzi. Thus, a new consensus emerges: eternal truth based on concepts and logic distorts the real world of life. According to this, the distinction between philosophical Daoism and religious Daoism is only an imaginary and conceptual distinction, which does not apply to the understanding of living Daoism.
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Jung, Dan B. "A Comparison of Han Feizi and Xunzi’s Human Nature Theories: As Based on their Reward and Punishment System." JOURNAL OF ASIAN PHILOSOPHY IN KOREA 60 (December 31, 2023): 39–69. http://dx.doi.org/10.19065/japk.2023.12.60.39.
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Xunzi is a Confucian scholar well known for his theory that no human nature is innately good. However, because it is in human nature to be greedy, it is possible to train the people through promise of reward and punishment. Xunzi has long been considered to have taught Han Feizi who has a similar notion of human nature and uses it as basis for his Legalist theories. In this paper, I compare the two philosophers based on their system of reward and punishment in order to analyze the difference and the similarities between the two. Although the two philosophers share an understanding of human nature, and a system of reward and punishment based on such theories, whereas Xunzi has a belief in the possibility of edification through good influence, Han Feizi does not. Xunzi asserts that mercy is more efficient than punishment in case of petty thefts among the poor, and also that even the severest punishment cannot push a soldier to risk one’s life in battle. This goes directly against Han Feizi’s strong belief in the absoluteness of the rule of law, where no mercy is possible even for the poor, and a rigid system of punishment and reward is seen as sufficient to push the people toward risking their lives for their king. On the other hand, although Han Feizi is often criticized for his lack of regard for the people’s lives in pursuit of power for the absolute monarch, it may be seen that such unforgiving application of the law results in an orderly society which benefits the people in the long run. Therefore, it may be argued that both Xunzi and Han Feizi’s long term goal for the legal system is to bring order to society. A comparison between the two scholars proves that no one-dimensional analysis is valid, and renders it possible to understand their philosophies in a much more colorful light.
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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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Viviers, Hendrik. "GARDENS AS “PARTNERS” IN CONTEMPLATION: READING THE STORIES OF THE FIRST EDEN (GENESIS 2–3) AND A RESTORED EDEN (SONG OF SONGS) THROUGH THE LENS OF ATTENTION RESTORATION THEORY." Journal for Semitics 25, no. 1 (May 9, 2017): 347–70. http://dx.doi.org/10.25159/1013-8471/2542.
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It is well known that gardens have always been inspiring for great thinkers of the past, for instance Greek and Roman philosophers, Confucian thinkers, Desiderius Erasmus, Isaac Newton and Arnold Toynbee, to name but a few. Why is this so? Attention Restoration Theory, developed by environmental psychologists Stephen and Rachel Kaplan, explains how both wild (e.g., reserves) and cultivated nature (e.g., parks, gardens) can assist in replenishing our cognitive and emotional coping capacities, and uplift us. Nature is not only a setting but an active agent/“partner” in sustaining human well-being, inter alia when contemplating or reflecting on the meaning of life. In order to achieve this the human/nature relationship needs to meet the properties of “being away”, “compatibility”, “‘soft’ fascination” and “extent”. Shining the light of these insights on two “Edens” in the Old Testament, the one lost (Gen 2–3) and the other revived (Song of Songs), nature’s role in evoking contemplation especially, whether on human fate or human delight, will be highlighted.
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Zavyalova, Tatiana. "Value Grounds of Stratagem Thinking. On the Example of Ming a Complete Book of Wisdom (1614–1634)." Ideas and Ideals 16, no. 2-2 (June 26, 2024): 398–429. http://dx.doi.org/10.17212/2075-0862-2024-16.2.2-398-429.
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In the history of human thought, the question of the human wisdom nature, or the possibility to gain it, has never assumed a simple solution. Chinese thinkers and philosophers answered this question in different ways. The secular and practical character of understanding the concept of wisdom in the Chinese intellectual tradition was largely due to the influence of the ethical and political doctrine of Confucianism. From the point of view of Confucian ethics, the idea of using tricks and gimmicks was considered rather dubious. In the history of Chinese thought, there were periods when the intellectual elite had time to realize the beginning of a crisis in society and tried not only to theorize stratagem thinking, but also to find sufficient ethical grounds for applying stratagems in routine practices. The last third of the Ming dynasty reigning, when A Complete Book of Wisdom was written, was just such a period. At the same time, there was a serious value guidelines transformation of the educated class in China, which could also act as one of the factors in developing interest in stratagems and stratagem thinking. The aim of the article is to analyze the transformation of the value system of Chinese intellectuals, who lived in the last third of the Ming dynasty, and identify the value grounds of stratagem thinking described in A Complete Book of Wisdom. The article presents a classification of relevant factors that influenced the transformation of the value system of educated people under the late Ming. It describes and systematizes the data on the attitude of Ming emperors to educated people and Confucian ethical-political doctrine. The struggle not only for real power but also for symbolic power in the area of values and ideals was one of the drivers for the transformation of the value system. In addition, the commercialization of life and mass culture was the main factor in the significant change of Confucian philosophy. The article presents the analysis of educated people feelings and attitudes, which entailed changes in approaches to the process of knowledge and social practices. Thus, under the late Ming dynasty, there was the development of new models of social conflict resolution and value grounds of stratagem thinking.
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YOUNG, JOHN E., and JANICE BAKER CORZINE. "THE SAGE ENTREPRENEUR: A REVIEW OF TRADITIONAL CONFUCIAN PRACTICES APPLIED TO CONTEMPORARY ENTREPRENEURSHIP." Journal of Enterprising Culture 12, no. 01 (March 2004): 79–104. http://dx.doi.org/10.1142/s0218495804000051.
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Currently, the West is experiencing a surge in the popularity of Eastern philosophies and wisdom and their application to everyday life. This paper applies the philosophies from ancient China as expressed by Confucius and subsequent scholars in the Confucian tradition to contemporary entrepreneurship, Specifically, we explain the notion of the Confucian sage and the attempt to attain sagehood in general terms. We also elaborate on methodologies used by adherents to the Confucian tradition. Next, we introduce the concept of the contemporary sage entrepreneur and suggest traditional Confucian practices for facilitating the transformation of contemporary entrepreneurs into sage entrepreneurs. In addition, we focus on benefits of the entrepreneur's transition to sagehood. Propositions describing the benefits of Confucian practices and eventual sagehood are presented throughout the paper.
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Canaris, Daniel. "Peace and Reason of State in the Confucius Sinarum philosophus (1687)." Theoria 66, no. 159 (July 1, 2019): 91–116. http://dx.doi.org/10.3167/th.2019.6615906.
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A persistent feature in Jesuit reports about the late Ming and early Qing was the notion that an enduring peace and concord pervaded the Chinese political system. Although the Jesuits did not invent this association, which was rooted in Greco-Roman historiography, the Jesuit encyclopaedist Antonio Possevino (1533–1611) was the first to link the ‘perpetual peace’ (perpetua pax) and ‘supreme concord’ (summa concordia) of the Chinese state to the Confucian intellectual tradition. As the Jesuits’ missionary strategy developed under the tutelage of Matteo Ricci (1552–1610), ‘public peace’ (pax publica) and ‘the calm of the Republic’ (Republica quies) came to be perceived as the ultimate purpose of the Confucian precepts and one of the hinges on which the aims of Christianity, Confucianism and natural law can be reconciled. The supreme expression of the link between Confucianism and peace can be found in the Confucius Sinarum philosophus (1687), which presented for the first time an accessible translation of three of the four Confucian classics. Yet while retaining the view that pre-Qin Confucianism espoused peace as a central political aim, the Confucius Sinarum philosophus challenged the view that contemporary China could be regarded as a utopic actualization of Confucian peace. This paper will discuss this shift as an attempt to coopt the Chinese political experience as an argument against the pragmatic political philosophy known as ‘reason of state’, which was perceived by Jesuit thinkers as atheistic and immoral.
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Pham, Kien Thi, and Xuan Bui Dung. "The Philosophy of Nguyen Trai for the advancement of the Concept in Humanity." Pertanika Journal of Social Sciences and Humanities 29, no. 4 (December 8, 2021): 2453–68. http://dx.doi.org/10.47836/pjssh.29.4.20.
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In Vietnam, humanity thought is a national cultural value that is highly appreciated at all times. Typical for the humanistic thought of Vietnam is the philosophy Nguyen Trai’s. To better understand of Nguyen Trai’s thoughts on humans, the article uses a comprehensive method and specific history of dialectical materialism to clarify the humanity content of philosophers around the world. At the same time, the article uses analysis, comparison, and synthesis methods to see the interference of Chinese Confucian thought with the value humanity of Viet Nam inside of humanity Nguyen Trai. From there, the paper draws great ideas of Nguyen Trai clarifies the idea of benevolence with justice, empathy, and understanding of the plight of others. Nguyen Trai humanity thought to help the suffering and unhappiness of others, even those of your enemies. However, in the history of Vietnam and the war situation, Nguyen Trai’s humanity thought has exceptional value. Humanity also means respecting and valuing the good, great, and sacred dignity in every human being. The social wisdom in managing the country is that hate the brutal forces trampling on the right to life, and happiness. That is the value for Vietnam today to build socialism.
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LIU, Junxiang, and Guanhui WANG. "儒家思想與健康概念." International Journal of Chinese & Comparative Philosophy of Medicine 8, no. 2 (January 1, 2010): 73–85. http://dx.doi.org/10.24112/ijccpm.81493.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.健康是醫學哲學中最基本的概念之一。不少人認為，健康概念如同疾病一樣，受到不同價值觀念的影響，其內涵是多元化的，存在多種健康概念。筆者認為，我們所講的健康主要指人的健康，對健康的理解應當與對人的理解與界定聯繫起來。儘管不同哲學文化、思想觀念對人的界定各有側重，但都有共同的方面，健康概念也是如此。筆者認為， 世界衞生組織[World HealthOrganization (WHO)]的健康概念比較全面地揭示了健康的本質，已成為大多數人追求的健康目標。儒家對健康的理解主要基於人的道德意識和道德價值，強調修身養心、精神健康對維護軀體健康、構建和諧人際關係、社會環境的重要性，這與WHO 的定義有異曲同工之處。考察儒家思想對健康的理解，不僅有助於我們推進個體及人類健康，同時也有助於我們在價值多元化的後現代潮流中，為探尋不同民族文化、歷史傳統等之間的共同點提供思想基礎和實踐的可能性。Health is one of the basic concepts in the philosophy of medicine. Some philosophers hold that just as there are different concepts of diseases, there are different concepts of health, because such concepts are deeply influenced by value judgments. This papershows that health as we often talk about is the health of individual human beings, and that the concept of health should be based on an understanding of the essence of individual human beings. From this viewpoint, there is some common ground among the different concepts of health.The key issue discussed in this paper is what Confucian philosophy can contribute to the understanding and promotion of human health. Confucian philosophy claims that the essence of individual human beings lies in the virtues that distinguish human beings from animals. The main Confucian virtues are “ren,” “yi,” “li,” and “zhi” “Ren” means showing love to others, which is the core virtue and principle of perfecting oneself and having proper relationship with others. It emphasizes that personal mental health, good relationships with others, and a harmonious society are important factors of personal health. This paper argues that this Confucian viewpoint is closely aligned with the World Health Organization’s definition of health, and addresses the following relevant issues.1. In Confucian philosophy, “shen” (usually translated as “body”) has three meanings, referring not only to the physical body, but also to the unity of body and mind, and sometimes also to virtue. “Xin” mainly refers to the mind, but also refers tomoral consciousness.The holistic unity of body and mind urges people to pay attention to everyday life, especially diet, nutrition, and sleep. Mind is not another entity, but is embodied in the body.2. Confucian philosophy emphasizes that “xin” (mind) dominates “body.” It urges us to pay more attention to “xiu shen,” or perfecting ourselves. Emotions deeply influence health. In Confucian philosophy the “seven main emotions” are “love, anger, grief, joy, sadness, fear, and shock.” If these emotions are excessive, then they will cause illness and disease. Virtue can cultivate our character and help us to regulate these emotions correctly. Those who have virtue are always peaceful and long-lived. “Xiu shen” involves trying to be a “junzi,” or one who has moral virtue.3. Confucian philosophy emphasizes “xiu shen” and the individual’s obligation to personal behavior and health. Although the social environment and life conditions influence personal behavior and health, we are also responsible for our bhavior and health. A “junzi” is a kind of man who can persist with his virtue and resist lures. Medical knowledge and technology cannot cure all diseases, so everyone should take preventative measures.However, this does not mean that health is the result of virtue, or that disease is the result of immorality. Virtue is a necessary but not a sufficient condition for health. “It is a misfortune to lose health, but not misconduct.”4. Confucian health emphasizes that “xiu shen” and good interpersonal relationships are important to personal health. The core meaning of “ren” is to love and help others: what you do not want to be done to yourself, do not do to others. This principle helps one to get along well with family members, neighbors, and friends, and to construct ordered, harmonious interpersonal relationships and a favorable social environment. This benefits personal health and the welfare of human beings as a whole.In brief, Confucian philosophy promotes health, and helps people to live a happy life by developing perfect virtue. It is worth sharing with other nations.DOWNLOAD HISTORY | This article has been downloaded 768 times in Digital Commons before migrating into this platform.
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Ommerborn, Wolfgang. "«Mein Geist ist das Universum»." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 1 (December 31, 1996): 57–80. http://dx.doi.org/10.1075/bpjam.1.04omm.
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Abstract Lu Jiuyuan (1139-1193) is one of the most prominent philosophers of the Song dynasty. He belonged to the School of Mind (Xin-Xue), one of the two main schools of Neo-Confucianism - the other being the School of Principle (Li Xue), of which Zhu Xi (1130-1200) is the outstanding figure. This essay investigates the onto-logical and epistemological teachings of Lu Jiuyuan and compares them with the thought of other Neo-Confucian thinkers such as Zhu Xi. The most important term in Zhu Xi's philosophy is li (universal principle). Lu Jiuyuan equated li with the mind of man. He developed his philosophy on the basis of li- present in and apprehended by the mind - as the moral criterion of human conduct. For him, the purpose of study is to recognize li and return to the originally pure condition of the mind. Every man, he said, is responsible for the condition of his mind and must strive to attain knowledge of the truth. Lu refused to consider as important the acquisition of factual knowledge by external investigation, emphasizing instead that li is to be known intuitively. The realization of li is the result of inner, subjective self-examination.
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Boer, Roland. "Abstract or Concrete Utopia? Concerning the Ideal Society in Chinese Philosophy and Culture." Religions 15, no. 1 (December 31, 2023): 55. http://dx.doi.org/10.3390/rel15010055.
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In seeking an appropriate approach to the ideal society in Chinese thought, the present study comprises two main parts. The first part deals with a debate in Chinese philosophy concerning the possibility of an inner or immanent transcendence as a way of defining Chinese culture. As this debate unfolded, it became clear that Chinese philosophers—especially on the mainland—do not regard the transcendent–immanent distinction as applicable to Chinese culture and philosophy. In short, this culture and its philosophy simply has no need for transcendence. Instead, other terms are needed, especially those drawn from a tradition that “secularised” them many millennia ago: moral cultivation, regeneration, home, and intimacy. In this light, the second part of the study deals with two approaches to the ideal society: the Confucian “Great Harmony [大同 datong]” and the short story “Peach Blossom Spring [桃花源 taohuayuan]”. These terms are mediated by a treatment of the “Three Worlds Theory [三世说 sanshishuo]”, developed most fully by He Xiu (129–82 CE). The outcome of this investigation is that the ideal society is very much part of this world. It can be known only through direct observation, empirical investigation, and it is achievable only by detailed planning. It is nothing less than home.
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Mickūnas, Algis. "Confucius: Philosophy between Philosophy." International Journal of Area Studies 8, no. 1 (December 1, 2013): 114–27. http://dx.doi.org/10.2478/ijas-2013-0006.
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Abstract The article is devoted to the philosophy of the well-known ancient Chinese sage Confucius paying attention to the Western misunderstandings of it. The fundamental differences between Chinese and Western civilizations, the problem of transcendence, and different attitude towards history are discussed in the text. Being neither a religion nor a philosophy in the strict Western sense of the word, Confucian thinking still finds its parallels among Western philosophies. The article faces the phenomenological task to discover concrete modes of awareness, their active engagements, and their correlate contents that are sufficiently broad and founding to cut across diverse disciplinary and cultural phenomena. This brief essay is a step in that direction with explicit commitment to Confucian explication and continuity of Chinese civilization. Despite variations and different levels of interpretation, a common context between Confucius and Western philosophical trends may be found.
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LIM, Heon-Gyu. "The Theory of Confucian Theory of Human-nature in the Horizon of East-West Philosophy." Tae Dong Institute of classic research 50 (June 30, 2023): 287–312. http://dx.doi.org/10.31408/tdicr.2023.50.287.
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This Article intend to articulate The Theory of Confucian theory of Human- nature in the Horizon of East-West Philosophy. Confucianism regarded Human- nature(mind-heart's nature) with importance more than any other schools at all the time. The most critical question in Confucian philosophy was what are truly a human Virtues and a good life? We begins with on definition of reverence(敬) and Te(德) in Confucian tradition. Confucius was the first philosopher to bring up the concept of Human- nature(mind-heart's nature) in the history of chinese traditional philosophy. Mencius was a protector to block heterodoxy after succeeding Confucius's the The Theory of Confucian theory of Human-nature(doctrine of mind-heart's nature). Mencius was the first founder to demonstrate reality of Human-nature(mind- heart's nature) systematically and scientifically. Human-nature provided by Mencius are a) what distinguishes human beings from other animals. b)comprised of benevolence, righteousness, propriety and wisdom. Chu-Hui introduced The four beginnings are the issuance of LI, and protected Human-nature(mind-heart's nature) differed with other beings after succeeding Confucius-Mencius's the doctrine of mind-heart's nature. According to Chu-Hui, The four beginnings was to present a moral motivation of human beings in their relation to metaphysical composition(Li-Ki). Such viewpoints about theory of Human-nature(mind-heart's nature) plays an important role in the Age of AI.
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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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Wang, Huiyu. "Is Confucius a Philosopher or a Saint? Michele Ruggieri’s Views from His Translations of the Four Books." Religions 15, no. 7 (July 11, 2024): 838. http://dx.doi.org/10.3390/rel15070838.
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Michele Ruggieri (1543–1607) was the first Westerner officially approved to reside in China. He promoted Chinese and Western cultural exchange, and he was especially noted for facilitating dialogue between Confucianism and Catholicism. His writings had an important impact in both China and Europe. During his sojourn preaching in China, Ruggieri not only wrote the Tianzhu shilu—the first catechism written in Chinese—but he was also the first Westerner to translate the Four Books into Western language and introduce them to Europe. Based on Ruggieri’s two translations of the Four Books—one translation into Spanish, and one into Latin—this article analyzes Ruggieri’s views of Confucius. In his translations, Ruggieri identified Confucius as a philosopher and a shengren, or saint, and he highlighted the status of Confucius in the Four Books. After analyzing Ruggieri’s treatments of Confucian concepts, this article discusses how Ruggieri’s translations imply that Confucianism had both rational and religious dimensions. After Ruggieri, other Jesuits who came to China gradually turned to emphasizing the rational aspects of Confucianism.
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Defoort, Carine M. G. "Five Visions of Yang Zhu Before He Became a Philosopher." Asian Studies 8, no. 2 (May 20, 2020): 235–56. http://dx.doi.org/10.4312/as.2020.8.2.235-256.
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This paper traces the consecutive emergence of five important portrayals of Yang Zhu before he became a philosopher in the Republic. In the late Zhou, he was portrayed as a rival in debate and a defender of physical or personal integrity. From the Han onward, he became part of a rhetorical trope based on Mencius’ portrayal. In the Wei Jin he was a prominent figure in his own right. The fourth portrayal, from the Song onward, contained reflections on his thought in the shadow of Mozi and Confucian orthodoxy. Finally, in the late Qing, Kang Youwei presented him as a minor political reformer responding to Confucius’ reform plans. These layers contributed in various ways to the nowadays almost exclusive presentation of Yang Zhu as a philosopher, a defender of social tolerance, autonomy, or individual freedom. The rich variety of the portrayals has too often been sacrificed for this relatively homogeneous portrayal.
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Shutova, Mariia A. "Features and Significance of the “Nogeoldae” Textbook about the Spoken Chinese Language of the Joseon Era." Oriental Studies 19, no. 4 (2020): 108–15. http://dx.doi.org/10.25205/1818-7919-2020-19-4-108-115.
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It is impossible to dispute the fact that China has had an enormous influence on the culture of the entire Korean Peninsula. The writing system, the thoughts of Chinese philosophers, paper, the xylography method and the idea of a movable type – all this came to the peninsula long before the founding of the Joseon State. China was not only the overlord of Joseon, but also a kind of cultural donor. Of course, under such conditions, the Joseon authorities considered contacts with this region as the most important area of foreign policy and trade. In addition, a significant part of various kinds of literature — from Confucian writings to treatises on medicine was acquired in China for further circulation in Joseon. Due to the constant need for official and commercial communication between states, it was impossible to go without knowledge of a spoken language. For this purpose, the textbook titled “Nogeoldae” (lit. “Elder brother from China”) was created. Using the Goryeo merchant’s trip to China (in later editions this became the Joseon merchant) as the key example, the main situations accompanying such trips were examined in the form of dialogues. With the help of this manual it was possible to learn the phrases necessary for communication in the courtyard, conducting trade negotiations, participating in banquets, communicating with a doctor, and so on. The exceptional practical benefit ensured that this manual underwent several systematic reprints, as well as translation into Manchurian, Mongolian and Japanese languages. “Nogeoldae” is a unique written source on the history of the development of both the northern dialect of the Chinese language and Korean in the late Middle Ages and Early Modern times.
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Defoort, Carine, and Henry Rosemont. "Roger Ames: Confucian Philosopher and Teacher." Contemporary Chinese Thought 41, no. 3 (April 2010): 3–13. http://dx.doi.org/10.2753/csp1097-1467410300.
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HORVAT, Andrew. "Bushidō and the Legacy of “Samurai Values” in Contemporary Japan." Asian Studies 6, no. 2 (June 29, 2018): 189–208. http://dx.doi.org/10.4312/as.2018.6.2.189-208.
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Though difficult to define as a clear set of moral precepts, aspects of so-called “samurai values”, the combination of orally-transmitted Confucian and Buddhist lore to which Nitobe Inazō refers in his Bushido, can clearly be discerned in Japanese society today. As evidence for the influence of “samurai values”, I have provided examples from two fields with which I am personally familiar: journalism and education. Although in recent years several academic works have exposed historical anomalies in widely-held beliefs about actual samurai behaviour, I argue that the effectiveness of ideologies does not depend on historical accuracy. For example, justification for the right of newspapers to criticise governments in Japan does not stem from inalienable rights originating with European Enlightenment philosophers. Instead, it is linked to the view that the former samurai who in the 1870s became Japan’s first news reporters could be trusted intermediaries between the government and the people, because as samurai they possessed higher standards of morality. That expectations of superior moral conduct continue to justify in the eyes of the general public the right of newspapers to speak truth to power can be seen by mass cancellations of subscriptions of newspapers whose staff betray these expectations through involvement in scandal. Likewise, the emphasis on “character building” (jinkaku keisei) in Japanese higher education is another link to perceived “samurai values.” Some of Japan’s leading private universities were founded in the late nineteenth century by former samurai. As in the case of journalism, the maintenance of superior moral conduct helps strengthen the claim to legitimacy of educational institutions in Japan. Finally, I will present a picture of Nitobe as an example of a former samurai who long after his passing continues to be revered for having adhered to the “samurai values” he both defined and embraced.
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Wang, Xueyin, and Xiaolei Tian. "Teaching with filial piety: a study of the filial piety thought of confucianism." Trans/Form/Ação 46, no. 4 (December 2023): 287–302. http://dx.doi.org/10.1590/0101-3173.2023.v46n4.p287.
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Abstract: Filial piety is a fundamental moral value in Chinese culture and has played a significant role in Chinese history. Its origins can be traced back to the pre-Qin period, where it developed during the Xia and Shang dynasties, and flourished in the Western Zhou Dynasty. Confucius, the renowned philosopher and educator, first introduced the concept of filial piety in Confucianism. He combined it with the idea of “Ren” and specified the essential elements of filial piety. Mencius, one of Confucius’ most prominent disciples, continued to develop the concept of filial piety by integrating it with other theories such as “the theory of good nature” and “the kingly way politics.” He also introduced the criterion of “unfiliality”, which further enriched the understanding of filial piety. This paper analyzes the evolution and influence of filial piety by examining the thoughts of pre-Qin Confucian scholars. It also discusses the role and significance of filial piety in contemporary society. Given the lack of archaeological evidence, it is important to avoid mentioning the disputed existence of the Xia dynasty in the abstract.
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Choukroune, Leïla. "Global “Harmonious Society” and the Law: China's Legal Vision in Perspective." German Law Journal 13, no. 5 (May 2012): 497–510. http://dx.doi.org/10.1017/s2071832200020629.
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“A harmonious society needs a stronger legal system that wields greater authority.”“He,” the Chinese character for harmony, is now in everyone's mind when thinking about contemporary China. Harmony and other ‘Confucian values’ seem to have penetrated all spheres of Chinese society, from the Communist Party's elite to business leaders and academics. But Confucius is both used and abused: quoting the philosopher at the start of the Olympic Games Opening Ceremony in a kitsch historical extravaganza featuring 3,000 men dressed up as his disciples does not clarify the true political meaning of an increasingly ideologically eclectic regime. On the contrary, it leads, to borrow Claude Lefort's term, to further “complications.” Thus, the interest in the idea of a ‘socialist harmonious society’ stems less from what it holds aloft than from what it hides.
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Liang (梁濤), Tao. "Beyond Respecting Mencius and Criticizing Xunzi: A Return to Equal Status for the Two Sages." Journal of Chinese Humanities 6, no. 1 (December 9, 2020): 43–63. http://dx.doi.org/10.1163/23521341-12340089.
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Abstract Mencius 孟子 took Confucius’ idea of benevolence and, based on it, developed his theory that human nature is good. Xunzi 荀子 emphasized Confucius’ idea of ritual propriety and developed his theory that human nature is bad. This juxtaposition largely came to define their philosophies and their place in the history of Confucianism. Reconciling the two has been a point of contention ever since the Han dynasty. By the end of the Han dynasty, the scales had tipped in favor of Mencius, and this favoritism continued through the Six Dynasties era, the Tang and Song dynasties and beyond. As the Mencius became canonized, the Xunzi fell further out of favor with academics. Through all this, there have still been attempts to directly reconcile and even combine the two branches of Confucianism. This is an important cultural enterprise, which has gained new force in recent years. This article threads out some of the more important arguments in this continuing discussion and advocates for viewing the two branches with equal import and authority in the Confucian tradition.