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Relevant bibliographies by topics / Confucian societies

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Academic literature on the topic 'Confucian societies'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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Journal articles on the topic "Confucian societies"

1

Jiang, Dongxian. "The Place of Confucianism in Pluralist East Asia." Comparative Political Theory 1, no. 1 (2021): 126–34. http://dx.doi.org/10.1163/26669773-01010009.

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Abstract In this commentary on Shaun O’Dwyer’s Confucianism’s Prospects, I raise three challenges to the arguments presented in the book. First, against his empirical claim that East Asian societies have already become pluralistic, I show that there are important empirical studies supporting the “Confucian heritage” thesis that O’Dwyer rejects. Second, against his anti-perfectionist position, I argue that there are some significant perfectionist connotations in his use of the capabilities approach which are in tension with his critique of Confucian and liberal perfectionisms. Third, against hi

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Dinh, Kathryn, Heather Worth, Bridget Haire, and Khuat Thu Hong. "Confucian Evaluation: Reframing Contribution Analysis Using a Confucian Lens." American Journal of Evaluation 40, no. 4 (2019): 562–74. http://dx.doi.org/10.1177/1098214018813008.

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Culturally responsive evaluation contests that Western-derived evaluation methods represent a universal truth and promotes approaches that reflect the local context. Taking this approach, we examine how the method of contribution analysis may be modified to reflect a different worldview. We reframe contribution analysis using a Confucian lens as Confucianism represents a value system that is still integral to the way societies operate in several East and Southeast Asian countries today. First, we unpack the theory behind contribution analysis and how it is applied by Western evaluators then co

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Pang, Weiguo, Amber Esping, and Jonathan A. Plucker. "Confucian Conceptions of Human Intelligence." Review of General Psychology 21, no. 2 (2017): 161–69. http://dx.doi.org/10.1037/gpr0000103.

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The work of Confucius has been—and continues to be—part of the foundation of Chinese culture. Understanding his work provides insights into many aspects of Chinese societies, ranging from politics to the arts, from economies to education systems. The present article summarizes Confucius’ view of human intelligence, comparing and contrasting it with Western theory and research on related constructs. Confucius’ formulation encompassed qualities such as (a) the ability to identify areas of intelligence in others, (b) self-knowledge, (c) problem-solving skills, (d) verbal fluency, (e) the ability

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Viengkham, Doris, Chris Baumann, and Hume Winzar. "Confucianism: measurement and association with workforce performance." Cross Cultural & Strategic Management 25, no. 2 (2018): 337–74. http://dx.doi.org/10.1108/ccsm-06-2017-0078.

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PurposeThis paper reconsiders the approaches to measuring Confucian values, and tests their association with workforce performance. The purpose of this paper is to examine how such values and performances are prioritized across three East Asian societies, but more importantly, identifies how variations across societies might result from the way in which Confucianism has been transformed/appropriated differently across history.Design/methodology/approachA Best-Worst experimental design is used to measure three aspects of Confucianism (relational, pedagogical, and transformative), and three aspe

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Chu, Yun-Han. "Sources of regime legitimacy in Confucian societies." Journal of Chinese Governance 1, no. 2 (2016): 195–213. http://dx.doi.org/10.1080/23812346.2016.1172402.

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Fox, Russell Arben. "Confucian and Communitarian Responses to Liberal Democracy." Review of Politics 59, no. 3 (1997): 561–92. http://dx.doi.org/10.1017/s0034670500027728.

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As East Asian societies struggle with the implications of modenity, the degree to which their Confucian heritage can support institutions of liberal democracy has been much debated. Recently, several authors have argued that the nations of Confucian Asia are indeed modernizing, but in the direction of “illiberal democracy”, which they see as an approach to democratic practice that takes communitarian concerns like social solidarity and political virtue into greater account than other, more liberal democratic societies do. In line with that argument, this article makes an introductory compariso

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O’Dwyer, Shaun. "Confucianism’s Prospects, Perfectionism and Liberalism." Comparative Political Theory 1, no. 1 (2021): 105–16. http://dx.doi.org/10.1163/26669773-01010007.

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Abstract In this article, I recapitulate the main arguments of my book “Confucianism’s Prospects: a Reassessment” in response to commentators on the book. I elaborate on its capabilities approach normative perspective, its evaluation of Confucian cultural attributions to contemporary East Asian societies, its criticisms of communitarian and political perfectionist arguments for Confucian democracy, and its alternative, modest vision for Confucianism as one of many comprehensive doctrines that can find a safe home within the civil societies of East Asia’s representative democracies.

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WONG, DAVID B. "Soup, Harmony, and Disagreement." Journal of the American Philosophical Association 6, no. 2 (2020): 139–55. http://dx.doi.org/10.1017/apa.2018.46.

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AbstractIs the ancient Confucian ideal of he 和, ‘harmony,’ a viable ideal in pluralistic societies composed of people and groups who subscribe to different ideals of the good and moral life? Is harmony compatible with accepting, even encouraging, difference and the freedom to think differently? I start with seminal characterizations of harmony in Confucian texts and then aim to chart ways harmony and freedom can be compatible and even mutually supportive while recognizing the constant possibility of conflict between them. I shall point out how the Confucian notion of harmony resonates with the

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Miyajima, Hiroshi. "THE EMERGENCE OF PEASANT SOCIETIES IN EAST ASIA." International Journal of Asian Studies 2, no. 1 (2004): 1–23. http://dx.doi.org/10.1017/s147959140500001x.

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In the recent debates about Confucianism and its role in East Asian economic development, there has been little discussion about why East Asian societies embraced Confucian values in the first place. Here, “Confucian” refers particularly to the ideas of the Song dynasty Zhu Xi school (neo-Confucianism) which became associated in China with the shidafu scholar-bureaucrat class. Zhu Xi political philosophy was anchored in a centralized governing bureaucracy under the emperor, and differed markedly from political ideals underlying medieval feudal society in Europe, for example. Land-ownership was

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Chen, Jian-Yu, Suk-Jun Lim, Hyun-Jung Nam, and Joe Phillips. "Local culture as a corporate social responsibility multiplier: Confucian values' mediation between firm policies and employees' attitude." Asia-Pacific Journal of Business Administration 12, no. 3/4 (2020): 387–407. http://dx.doi.org/10.1108/apjba-04-2019-0088.

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PurposeThe Western-centric nature of research into corporate social responsibility (CSR) has left gaps in one’s understanding of local culture's role in augmenting or undermining the impact of firms' CSR policies. This paper constructs and tests variables measuring “Confucian values” mediation between Chinese employees' perceived CSR and their job satisfaction, organizational commitment and organizational citizenship behavior.Design/methodology/approachThe hypotheses were tested through structural equation modeling, using data from 311 responses completed by employees at Chinese private compan

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Dissertations / Theses on the topic "Confucian societies"

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Zhou, Jonathan, and n/a. "The friction in China-Japan trade co-operation (1979-1985) : a case study on the impact of the different developments of two Confucian societies." University of Canberra. Management, 1989. http://erl.canberra.edu.au./public/adt-AUC20061112.122349.

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After a long period of isolation, China embarked on an open door policy in 1978. Keen to modernize her economy and improve her living standards, China sought to intensify her economic relations with Japan, one of her closest neighbours and one of the most advanced and dynamic economies in the world. An air of optimism marked the signing of the Japan-China Long Term Trade Protocol in 1978. China was confident that this agreement would launch her into the path of modernization in a relatively short period of time. This process of intensification of economic links with Japan, however, was not wit

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Wu, Hsin-Che. "Evaluating the role of Confucian tradition in the prospects and limits of political change in four East Asian societies." Thesis, Durham University, 2013. http://etheses.dur.ac.uk/6931/.

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Confucian society is one of the major cultural and social systems of East Asia. There have been long-standing scholarly debates about whether Confucian societies can produce or maintain a democratic regime; and in more recent years discussion of why there are several Confucian societies that can democratise yet some of them cannot. In order to contribute to these debates, this thesis conducts an analysis of China, Singapore, Taiwan and South Korea to explore and explain the following issues by comparative strategy: why have some Confucian societies democratised yet some of them have not? What

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Lee, Calvin C., and calvin lee@rmit edu au. "Confucian humanism as the foundation of human rights and economic ethics: a study of Korea, Japan and the Republic of China." RMIT University. Global Studies, Social Science and Planning, 2007. http://adt.lib.rmit.edu.au/adt/public/adt-VIT20080228.121903.

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This study is about Confucian humanism as the foundation of human rights and economic ethics. The study covers Korea, Japan and the Republic of China. The main research question lies in how Confucian humanism emerged as an enduring tradition, and how it impacts upon human rights and economic ethics of the three nations on their individual paths towards globalizing civil societies. Research elements are (i) literature review, (ii) focus group discussions and (iii) documentation corroborations. Literature reviews covered scholarly works of East Asia and international scholars. Narrativ

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Barten, André, and 黃德平. "Building and Maintaining Guanxi in Confucian Societies: A Case Study of Foreign Business Practitioners in China and Taiwan." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/k97767.

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碩士<br>國立中山大學<br>國際經營管理碩士班<br>102<br>This research examines how foreign business practitioners build and maintain guanxi in Confucian societies, such as China and Taiwan, considering the important role nonverbal cues play in the process of guanxi development. Business people use certain techniques, such as displaying generosity or joining in on non-business related personal activities in order to create guanxi quality. While there are numerous techniques for maintaining guanxi, the intrinsic motivation behind all techniques was found to be the display of personal care for those one wants to bui

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Books on the topic "Confucian societies"

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Zuwen, Zhou, ed. Ru jia da xue tang: Changjiang Liuyu de gu dai shu yuan. Zhejiang da xue chu ban she, 2005.

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Hunan wen miao yu shu yuan: Ru jia wen hua de zai ti. Wen wu chu ban she, 2004.

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Zhuangzi yu "Zhuangzi". Shandong wen yi chu ban she, 2004.

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Countercultural Paradigmatic Leadership Ethical Use Of Power In Confucian Societies. Wipf & Stock Publishers, 2011.

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Levenson, Joseph R. Confucian China and Its Modern Fate: A Trilogy (American Council of Learned Societies). ACLS Humanities E-Book, 2008.

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Shu yuan yan jiu. Hunan da xue chu ban she, 1988.

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Kyŏnggi Taehakkyo. Sosŏng Haksul Yŏnʾguwŏn., ред. Hanʾguk ŭi sŏwŏn kwa hangmaek yŏnʾgu. Kukhak Charyowŏn, 2002.

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8

Madsen, Richard. East Asian Buddhist Ethics. Edited by Daniel Cozort and James Mark Shields. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198746140.013.23.

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Buddhism was transmitted to China around the beginning of the Common Era and from there spread to the other societies in East Asia. The Mahāyāna tradition eventually became embedded in the ordinary life of those societies, closely intertwined with Confucian and Daoist ethics. Popular Buddhist ethics were basically utilitarian, a means to produce desirable consequences. In the twentieth century, reformers like Taixu (1890–1947) tried to purify this popular Buddhism and make it relevant to the challenges of modernity. The result was a ‘Buddhism in the Human Realm’ expressed as a virtue ethic tha

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Kornicki, Peter Francis. Classics, Examinations, and Confucianism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198797821.003.0010.

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This chapter deals with the Confucian tradition in East Asia and the role played by the Chinese classics in education and learning throughout East Asia and in the civil service examinations which were held in most neighbouring societies. The Chinese classics were by no means easy to understand, so commentarial traditions emerged in China at an early stage; the difficulties were compounded for those who spoke quite different languages, and there was tension between those who considered mastery of the Sinitic texts essential and those who considered the messages they contained more important and

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Flanagan, Owen, and Philip J. Ivanhoe. Moderating Ego in East and South Asia. Edited by Kirk Warren Brown and Mark R. Leary. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199328079.013.2.

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Different cultures inculcate different views of the self, its boundaries, and its connections to others, to the environment, and to the past and future. This chapter examines two traditions, Buddhism and neo-Confucianism, in which the philosophical views encourage certain habits of the heart and mind that discourage egoism and favor allocentric attitudes. It is an open empirical question whether, how, and in what domains of life these two Asian philosophical traditions in fact contribute to less egoism and more allocentrism in societies that are Buddhist or neo-Confucian. It is a further open

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Book chapters on the topic "Confucian societies"

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Higuchi, Satoshi, and Laurance J. Splitter. "Philosophy for children in Confucian societies." In Philosophy for Children in Confucian Societies. Routledge, 2019. http://dx.doi.org/10.4324/9780429028311-8.

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Tian, Shiauping. "From Confucian dialogues to Socratic dialogues." In Philosophy for Children in Confucian Societies. Routledge, 2019. http://dx.doi.org/10.4324/9780429028311-2.

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Lam, Chi-Ming. "Introduction." In Philosophy for Children in Confucian Societies. Routledge, 2019. http://dx.doi.org/10.4324/9780429028311-1.

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Toyoda, Mitsuyo. "Transforming harmony in moral dialogue in the classroom." In Philosophy for Children in Confucian Societies. Routledge, 2019. http://dx.doi.org/10.4324/9780429028311-10.

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Dobashi, Takara. "INOCHI, or on the ties of “family”." In Philosophy for Children in Confucian Societies. Routledge, 2019. http://dx.doi.org/10.4324/9780429028311-11.

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Lam, Chi-Ming. "Conclusions." In Philosophy for Children in Confucian Societies. Routledge, 2019. http://dx.doi.org/10.4324/9780429028311-12.

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Lam, Chi-Ming. "Is it possible to teach critical thinking to Hong Kong students through Philosophy for Children?" In Philosophy for Children in Confucian Societies. Routledge, 2019. http://dx.doi.org/10.4324/9780429028311-3.

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Gao, Zhenyu. "Confucian dialogue and the reconstruction of the community of inquiry in Philosophy for Children." In Philosophy for Children in Confucian Societies. Routledge, 2019. http://dx.doi.org/10.4324/9780429028311-4.

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Wang, Jessica Ching-Sze. "Creating moral winds and nurturing moral growth in a P4C classroom community in Taiwan." In Philosophy for Children in Confucian Societies. Routledge, 2019. http://dx.doi.org/10.4324/9780429028311-5.

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Lam, Chi-Ming. "Fostering thinking and English proficiency through Philosophy for Children in integrated humanities classes in Hong Kong." In Philosophy for Children in Confucian Societies. Routledge, 2019. http://dx.doi.org/10.4324/9780429028311-6.

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Conference papers on the topic "Confucian societies"

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Faust, Maria. "Revitalizing Eastern and Western Online Communication: A Micro-Meso-Macro Link of Temporal Digital Change." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.2-2.

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This paper explains in a de-westernized sense (Gunaratne, 2010) how internet-mediated communication changes the way we deal with and plan time both individually and culturally in Germany and China. Therefore, it blends Western and Eastern culture and media theories. The paper focuses on two distinct phenomena: temporal change due to social media, and Online journalism, as the core of Internet-mediated communication (for Germany 39% communication, media use 24% Projektgruppe ARD/ZDF-Multimedia, 2016; for China 90.7% instant messaging, 82% Internet news China Internet Network Information Center,

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