Academic literature on the topic 'Confucian societies'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Confucian societies.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
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.
Full textAbstract:
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 his argument that contemporary Confucians have good reasons to embrace a liberal democracy and pluralistic public culture, I argue that the reasons he offers are not solid enough to convince his Confucian rivals.
2
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.
Full textAbstract:
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 compare this with aspects of Confucianism. We then examine how the application of contribution analysis might be modified to take into account a Confucian worldview. Finally, we discuss how, in a world of globalized, complex societies, this approach could be used by evaluators to adapt evaluation methods to be congruent with the worldviews in the local context where an evaluation is occurring.
3
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.
Full textAbstract:
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 to think actively and flexibly, and (f) the capacity to make healthy personal decisions. Confucius and his followers also developed classification systems for categorizing individuals based on their intelligence. For average people, Confucius held an incremental view of intelligence that relied heavily on extensive study, inquiry, reflection, and transfer. For people with very high or very low intelligence, however, he saw intelligence as being determined by heaven or their inborn nature. A thorough understanding of Confucian conceptions of intelligence provides insight into the present-day study of intelligence within China.
4
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.
Full textAbstract:
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 aspects of workforce performance (mindset, organization, and process) to capture the trade-offs by respondents from three East Asian societies: China (n=274), Taiwan (n=264), and South Korea (n=254). The study employs analysis of variance withpost-hoctests to examine differences between societies. A hierarchical cluster analysis using Ward’s method is utilized to identify clusters based on similarities within the data. And last, multiple regression analysis is applied to determine the explanatory power of Confucian values on workforce performance.FindingsFindings confirm the prioritization of three aspects of Confucianism (relational, pedagogical, and transformative) to differ between Mainland Chinese, Taiwan Chinese, and Korean respondents – producing five distinct clusters based on similarities across three societies. Overall, between 7 and 27 percent of the variance in workforce performance could be explained by the Confucian values included in this study.Originality/valueThis study highlights the “different shades of Confucianism” across East Asian societies, which we coin as Confucian Origin, Preservation, and Pragmatism, and demonstrates the need to take a multifaceted perspective in the measurement of Confucian culture. The study provides empirical support for the link between Confucianism and performance at the micro-level, as originally proposed by Baumann and Winzar (2017), and identifies specific antecedents of behavior for research moving forward.
5
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.
Full text
6
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.
Full textAbstract:
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 comparison of classical Confucian and contemporary communitarian thought, criticizes the view of Confucianism as necessarily authoritarian and suggests that Confucian theory and practice provides a strong and in many ways unique communitarian response to liberalism, without fundamentally invalidating those humanistic principles basic to democratic reform.
7
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.
Full textAbstract:
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.
8
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.
Full textAbstract:
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 Indian King Asoka's project of promoting religious pluralism. Along the way, I will make some comments of a ‘meta’ nature about the kind of interpretation I am offering of harmony in the Confucian texts and the use to which I am putting this interpretation by setting it in the context of societies that in important respects are quite different from the ones from which concepts of harmony originally emerged.
9
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.
Full textAbstract:
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 not a condition of shidafu status, and there is only a partial resemblance between the Chinese landowner and European feudal ruling strata. In Japan and Korea, notwithstanding the fact that neo-Confucianism was an imported philosophy and there arose discrepancies between its ideas and social reality, it sank deep roots into both societies. This paper looks at the conditions that allowed this to happen, and concludes that the spread of Confucian ideas depended on structural changes in Korea and Japan that were similar to those that had occurred in China. It is in the emergence of peasant society that we find the key to such changes. This, I contend, is a far more important watershed than the one that divides early-modern and modern.
10
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.
Full textAbstract:
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 companies, located in China's Cheng-Yu economic area (Chongqing and Chengdu).FindingsChinese employees' perceived CSR had a positive significant effect on job attitudes (job satisfaction and organizational commitment). However, perceived CSR had no significant positive impact on organizational citizenship behavior. The authors also found that Confucian values are a partial mediator between perceived CSR and job attitudes and a full mediator between perceived CSR and organizational citizenship behavior.Originality/valueThe results enrich one’s understanding of cultural values in these relationships and suggest further research into how firms and governments in Confucian-based societies can better operationalize Confucian values to argument the firm's and country's CSR identity, thus improving job attitudes and public relations among customers who share this cultural heritage. For non-Confucian societies and foreign firms operating in China, the results encourage searches for Confucian value substitutes, such as trust and education, to incorporate into CSR mechanisms that promote these values among employees. The authors suggest approaches for furthering these agendas.
Dissertations / Theses on the topic "Confucian societies"
1
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.
Full textAbstract:
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
without difficulties. Over the years between 1979 and 1985,
the Chinese failed to fulfil key obligations of the agreement
including the non-payment for service received and the
permiting of, severe shortfalls in the supply of agreed goods.
The execution of the agreement was beset with problems. The
agreement from which both sides had hoped to reap
substantial economic benefits did not bear fruit; instead friction
developed, which had ensued with disastrous consequences
for both sides.
What was the root cause of this friction? Was it the
consequence of the incompatibility of the economic systems,
one communist and the other capitalist? Or was the failure the
result of political factors? Or could it be a much deeper reason
relating to inherent socio-cultural factors which affected the
decision-making processes in each of the countries?
This thesis seeks to examine closely the root cause of the
Chinese-Japanese trade friction. The writer argues that while
different ideologies and political systems contributed to the
problem, the dominant reason has socio-cultural origins, which
have to do with the way the Chinese and Japanese societies
evolved historically. Although both societies had Confucian
ethical underpinnings of their social systems, they began to
develop their own distinct characteristics. This coloured their
world views and had a major impact in the way each society
evolved its management practices. The Chinese rejection of
some key aspects of Confucianism and its acceptance of Qinstyle
authoritarianism, as subsequently modified by Sino-
Marxist principles, produced an organisational framework and
set of practices that did not prepare China to meet the
demands of economic modernisation. This had adversely
effected China's abilities to manage its trade relations with the
economically advanced Japan.
Section One of this thesis, which includes Chapters 1 and 2,
outlines the framework of Chinese-Japanese trade cooperation
beginning in the late 1970's. Chapter 1. seeks to give
an overview of the rationale behind China's new open-door
policy and its expectations of trade co-operation with Japan. It
outlines the nature of trade co-operation including the structure
of China-Japan trade. Chapter 2. proceeds to discuss the
ensuing difficulties and the responses of the Chinese and
Japanese governments. The writer then discusses the
subsequent actions taken by the two governments to revive the
co-operation that had gone wrong. An analysis of the faults of
both governments that led to the disastrous consequences is
then made.
Section Two, which includes Chapters 3 and 4, seeks to
examine the fundamental causes of the friction in the trade
relations between the two countries. The writer examines the
role played by socio-cultural factors and how they affected the
decision-making processes in both countries. In particular,
Chapter 3. analyses the role of feudalism in China as modified
by the emergence of the centralized bureaucracy which
characterize the Qin dynasty (221 to 207 BC). The impact of
the anti-merchantilism, which was the direct consequence of
Qin-style bureaucracy, and the question of the destruction of
the urban middle class by the bureaucracy are highlighted.
The writer argues that the absence of the urban middle class is
one of the fundamental reasons why China is unable to
produce an economically-progressive, capitalist-oriented
society. This led to a state of economic backwardness.
Chapter 4. contrasts the Chinese situation with Japan, by
analysing the ideological underpinning of Japanese society. It
outlines the various reform movements in Japan that led to the
development of a society that is economically dynamic . A
modern state has emerged in Japan in contrast to the
emergence of a backward society in China. The writer also
discusses the influence of Japanese Confucian values in the
development of this modern state. This was to have a
significant impact on Japanese management philosophy and
practices.
The last Section, which includes Chapter 5, 6, and 7,
discusses the lessons to be learnt from the trade friction
betwen the two countries. In particular, Chapter 5. analyses
the vastly different approaches taken by the Chinese in
contrast to the Japanese. The Chinese decision-making
process which is characterized by chaos, inefficiency and
bureaucratic bungling is contrasted with the Japanese style.
The latter's approach is systematic, well thought out and
meticulously planned. The Japanese, however, failed to take
into account the vastly different operating environment in their
dealings with China. Chinese behavioural responses were a
variable that the Japanese were unprepared to deal with. This
resulted in chaos in the strategic management of the trade
relations between the two countries. Notwithstanding this
friction, however, both China and Japan realize that they must
proceed with their trade relations and minimize whatever
frictions emerged over time. The last part of the thesis, Chapter
6. outlines the possible approaches that both sides can adopt
in their dealings with each other. An approach with Lindblom's
"muddling through" perspective is recommended by the writer.
Chapter 7 contains the conclusion drawn from this study.
2
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/.
Full textAbstract:
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 is the role of traditional legacies from the pre-democratic dynasties and how does this political culture shape contemporary Confucian societies and their capacity to produce and sustain democratic politics? What is the role of economic and social modernisation in contemporary Confucian societies in the development of democracy? What role is played by ruling parties and leader’s attitudes and choices when they face claims for democracy from society? How do these three factors - legacies, modernisation and ruler’s choices - shape successful and unsuccessful cases of democratic change in East Asia? Evaluating these factors by comparative qualitative and quantitative strategy, this thesis concludes: the ruling parties and leaders strategies for democracy are quite different between successful and unsuccessful cases. In China and Singapore, the leadership can unite and deploy a pseudo-democracy to respond to democratic claims of society; yet in Taiwan and South Korea, non-democratic leaderships could not sustain their rule, and they even chose to cooperate with opponents for survival. Secondly, the traditional legacies that emerged from the pre-democratic imperial system are the elements to hinder development of democracy rather than Confucianism itself. In China and Singapore, these legacies are selectively chosen by leaders to serve their official ideologies, yet in Taiwan and South Korea, rulers could not sustain their ability to manipulate these legacies. Modernisation in China and Singapore is controlled officially so it serves and consolidates non-democratic rule; but in Taiwan and Singapore, the modernisation process was not totally controlled by non-democratic rulers and instead promoted democratisation in these societies. Comparing these factors, the attitude and unity of rulers seems the influential factor for this debate. If non-democratic rulers can remain united in their strategy, traditional legacies for serving non-democratic rule will be strengthened, and the effects of modernisation for democracy will continue to be limited. However, because the younger generation demonstrates positive attitudes to democratic values and against traditional legacies, this situation could still change in the long run.
3
Lee, Calvin C., and calvin lee@rmit edu au. "Confucian humanism as the foundation of human rights and economic ethics: a study of Korea, Japan and the Republic of China." RMIT University. Global Studies, Social Science and Planning, 2007. http://adt.lib.rmit.edu.au/adt/public/adt-VIT20080228.121903.
Full textAbstract:
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. Narrative data were obtained from the focus group discussions. Documentation corroboration complemented the focus group discussions. The study explores the origin of Confucianism and proceeds to examine how the Confucian philosophical tradition gave naissance to Confucian humanism. From Confucian humanism, the thesis proceeds to Confucian governance (ching shih). Alternative political views of more egalitarian Confucian schools such as of Mencius also take up a good part of the governance theme. The role of life long self-cultivation is seen as the foundation of character-building for respective societal roles within Confucian ethics and social ethos. The modern democratic institution of human rights is argued as having emerged from the fertile demo-centric Confucian social psychology, but benefited directly from the Western institutional models. Discussions on the tradition of Confucianism and that of Confucian humanism progress through the important turning points throughout history, i.e., the Classic age of Confucius, the Neo-Confucian reformation, the Practical Learning sub-era of the Neo-Confucian era, and, finally, the contemporary Neo-Confucian. The discussions highlight that the Confucian tradition of 'humanity' that Confucius and his disciples formulated in the Classical age endured through the ages to modernity. They also point to the notion that Confucians pursued their intellectual, moral and aesthetic ideals to the highest possible level through the system of learning, philosophizing, and practicing in the tradition. The Confucian cosmology of the 'human to nature' nexus and the Confucian spirituality of cosmic immanence in the 'self' provide clues to the multi-layer structure of Confucian consciousness of self, selves and the greater self, namely society or the Heaven itself. The Neo-Confucian school of 'mind and heart' learning reinforced the inquiry into selves in nexus to nature and the universe. Religious tolerance and the adaptability of Confucianism have stood out as important qualities in the globalization of East-Asian values and ethos, i.e., Confucian 'souls and decorum.' Japan, as an island nation with a unique perception of its self-identity, employs Confucianism, still considered fundamentally as the philosophy of China, to reinforce the national identity without compromising the integrity of the Japanese tradition and sensitivity. Japanese aesthetic sensitivity would place aesthetic unity with nature on equal footing with that of moral unity with the world. Secularism and spirituality of Confucianism benefited from the peaceful co-existence amongst the three great philosophical traditions of Confucianism, Taoism and Buddhism. The thesis as an inquiry into Confucian humanism as a living tradition concludes by answering the main research question and its three associated postulates.
4
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.
Full textAbstract:
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 build and maintain guanxi with. Guanxi
connections go far beyond formal business relationships, as guanxi connections are characterized by mutual care and trust. Communication is the key for building trustworthy personal relationships, while the bigger part of communication is nonverbal. Nonverbal communication, in turn, varies from culture to culture, as people with different cultural backgrounds use different nonverbal cues. The Chinese and Taiwanese have a very reserved use of nonverbal cues, whilst having specific gestures for displaying respect and gratitude, which directly reflects the underlying cultural and ethical principles of the people living in Confucian societies. Therefore, once foreign business practitioners adapt to the nonverbal cues of the Chinese and Taiwanese mutual
understanding can better be ensured, which in turn drastically enhances the entire process of guanxi development.
Books on the topic "Confucian societies"
1
Zuwen, Zhou, ed. Ru jia da xue tang: Changjiang Liuyu de gu dai shu yuan. Zhejiang da xue chu ban she, 2005.
Find full text
4
Countercultural Paradigmatic Leadership Ethical Use Of Power In Confucian Societies. Wipf & Stock Publishers, 2011.
Find full text
5
Levenson, Joseph R. Confucian China and Its Modern Fate: A Trilogy (American Council of Learned Societies). ACLS Humanities E-Book, 2008.
Find full text
7
Kyŏnggi Taehakkyo. Sosŏng Haksul Yŏnʾguwŏn., ред. Hanʾguk ŭi sŏwŏn kwa hangmaek yŏnʾgu. Kukhak Charyowŏn, 2002.
Find full text
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.
Full textAbstract:
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 that teaches its followers to develop the capacities to follow a bodhisattva path of creating a Pure Land on earth. This chapter explores the implications of this for the family, public life, politics and war, economic inequality, sexuality, and environmental ethics.
9
Kornicki, Peter Francis. Classics, Examinations, and Confucianism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198797821.003.0010.
Full textAbstract:
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 who therefore tolerated vernacular approaches to them. In China this happened during the Mongol Yuan dynasty when Xu Heng produced explanations and translations in vernacular Chinese. In Japan, Korea, Vietnam, and other societies vernacular approaches went hand in hand with engagement with the Sinitic originals.
10
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.
Full textAbstract:
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 and complicated question whether and how we in the North Atlantic can avail ourselves of resources in these two traditions to make ourselves less egoistic and more allocentric.
Book chapters on the topic "Confucian societies"
1
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.
Full text
2
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.
Full text
3
Lam, Chi-Ming. "Introduction." In Philosophy for Children in Confucian Societies. Routledge, 2019. http://dx.doi.org/10.4324/9780429028311-1.
Full text
4
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.
Full text
5
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.
Full text
6
Lam, Chi-Ming. "Conclusions." In Philosophy for Children in Confucian Societies. Routledge, 2019. http://dx.doi.org/10.4324/9780429028311-12.
Full text
7
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.
Full text
8
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.
Full text
9
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.
Full text
10
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.
Full textConference papers on the topic "Confucian societies"
1
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.
Full textAbstract:
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, 2017), with other temporal change via smart devices touched upon (Ash, 2018). General research on time in post modern societies, recently more focused on media’s temporal change phenomena (e.g. Barker, 2012; Barker, 2018; Castells, 2010; Eriksen, 2001; Hartmann, 2016; Hassan, 2003; Innis, 2004; Neverla, 2010a, 2010b; Nowotny, 1995; Rantanen, 2005; Wajcman, 2010; Wajcman and Dodd) has not yet linked the different societal and cultural levels of temporal change. Thus, we suggest the following to fill this research gap: For a micro perspective the notions of network theories (e.g. Granovetter, 1973; Schönhuth, 2013), media synchronicity (Dennis, Fuller, and Valacich, 2008) and the idea of permanent connectivity (Sonnentag, Reinecke, Mata, and Vorderer, 2018; van Dijck, 2013; Vorderer, Krömer, and Schneider, 2016) are linked. On a meso level, institutional change in Online journalism with a focus on acceleration is modeled (Ananny, 2016; Bødker and Sonnevend, 2017; Dimmick, Feaster, and Hoplamazian, 2011; Krüger, 2014; Neuberger, 2010). On a macro level, mediatization theory (Couldry and Hepp, 2017; Krotz, 2001, 2012) and recent acceleration theory (Rosa, 2005, 2012, 2017) is discussed. The levels are systematically linked suggesting a micro-meso-macro-link (Quandt, 2010) to then ask if and how many of the dimensions of the construct temporal understanding (Faust, 2016) can be changed through Internet-mediated communication. Temporal understanding consists of nine dimensions: General past, general future, instrumental experience (monochronicity), fatalism, interacting experience (polychronicity), pace of life, future as planned expectation and result of proximal goals as well as future as trust based interacting expectation and result of present positive behavior. Temporal understanding integrates the anthropological construct of polychronicity (Bluedorn, Kalliath, Strube, and Martin, 1999; Hall, 1984; Lindquist and Kaufman-Scarborough, 2007), pace of life (Levine, 1998) and temporal horizon (Klapproth, 2011) into a broader framework which goes beyond Western biased constructs through the theory driven incorporation of Confucian notions (Chinese Culture Connection, 1987). Finally, meta trends are laid out.