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Books on the topic 'Confucian societies'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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1

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

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2

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

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3

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

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4

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

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5

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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6

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

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7

Kyŏnggi Taehakkyo. Sosŏng Haksul Yŏnʾguwŏn., ed. Hanʾguk ŭi sŏwŏn kwa hangmaek yŏnʾgu. Sŏul-si: 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 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.

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9

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 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.

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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.

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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 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.

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11

Kornicki, Peter Francis. Written Vernacular Translation. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198797821.003.0008.

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Unlike vernacular reading, which required readers to construct their own translations as they read, written vernacular translation produced a fixed text. Translation was widespread in East Asia, albeit rather less so in Japan; it was mostly undertaken by the societies that imported texts from China, rather than being undertaken in China as a kind of cultural export. After the invention of han’gŭl in the middle of the fifteenth century, an extensive range of Buddhist, Confucian, and other works was translated into Korean: as in Vietnam, most of these took the form of hybrid texts which included both the Sinitic original and the translation, and the object seems to have been to provide a translation for the sake of beginners learning how to read Sinitic texts. In Japan such hybrid editions were much rarer and it was more common for translations to replace the original.

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12

Kornicki, Peter Francis. Primers, Medical Texts, and Other Works. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198797821.003.0011.

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This chapter follows on from Chapters 8 and 9, which were devoted to Buddhist and Confucian texts, and applies a similar analysis to a variety of other texts with a focus on those that were subjected to a process of vernacularization. The first genre discussed is that of primers, which initially existed solely to teach the young the elements of Sinitic. Second, medical texts are examined in some depth, for the botanic and linguistic diversity of East Asia necessitated the production of glossaries giving the local names for plants appearing in Chinese pharmacopoeia and later the development of local pharmacopoeia based on locally available plants. Third, conduct books for women are taken up, for the different expectations of women in East Asian societies made Chinese imports unsuitable. Subsequently, a Tang-dynasty manual of statecraft, a manual of forensic medicine, Chinese vernacular fiction, and books about the West are discussed.

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13

Kornicki, Peter Francis. Languages, scripts, and Chinese texts in East Asia. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198797821.001.0001.

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This book is a wide-ranging study of vernacularization in East Asia, and for this purpose East Asia includes not only China, Japan, Korea, and Vietnam but also other societies that no longer exist, such as the Tangut and Khitan empires. It takes the reader from the early centuries of the Common Era, when the Chinese script was the only form of writing and Chinese Buddhist, Confucian, and medical texts spread throughout East Asia, through the centuries when vernacular scripts evolved, right up to the end of the nineteenth century when nationalism created new roles for vernacular languages and vernacular scripts. Through an examination of oral approaches to Chinese texts, it shows how highly valued Chinese texts came to be read through the prism of the vernaculars and ultimately to be translated. This long process has some parallels with vernacularization in Europe, but a crucial difference is that literary Chinese was, unlike Latin, not a spoken language. As a consequence, people who spoke different East Asian vernaculars had no means of communicating in speech, but they could communicate silently by means of written conversation in literary Chinese; a further consequence is that within each society Chinese texts assumed vernacular garb: in classes and lectures, Chinese texts were read and declaimed in the vernaculars. What happened in the nineteenth century and why are there still so many different scripts in East Asia? How and why were Chinese texts dethroned and what replaced them? These are some of the questions addressed in this book.

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14

Stephenson, Barry. 7. The fortunes of ritual. Oxford University Press, 2015. http://dx.doi.org/10.1093/actrade/9780199943524.003.0008.

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‘The fortunes of ritual’ charts the history of ritual, its study, and its reception beginning with the Confucian text Liji. This outlines means to counter humanity's fallen state through devices, guides, and practices called li, which are imagined as knots binding society together. Jumping to Enlightenment Europe, ritual came to be viewed as staid and outmoded, a superstitious remnant of a primitive past, a past that prevented humanity from truly advancing. In the early twentieth century, ritual was given some credibility via the Durkhemian tradition of social functionalism and Julian Huxley's causal connection between society's ills and ineffectual ritualization in society. Recent ritual theory articulates the relationship between ritual and group solidarity as seen through participation in contemporary festivals.

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15

Kühnen, Ulrich, and Marieke van Egmond. Learning. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198789710.003.0012.

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Do metacognitive beliefs about learning differ across cultures? This chapter reviews relevant literature from different fields (in particular from educational science and from social, cognitive, and educational psychology). Building on previous work, it argues that Western students conceptualize learning primarily as the acquisition of knowledge and the development of mental skills (“mind orientation”). According to the “virtue orientation” that is more prevalent among Asians, learning encompasses in addition the pursuit of moral and social development. Both orientations are embedded in intellectual traditions that go back to ancient times (i.e., to Socrates in the West and to Confucius in the East). They are also associated with the culturally conferred understanding of what it means to be a good person, which differs between individualist and collectivist societies. The chapter reviews the empirical literature showing that discrepancies in learning beliefs between faculty and students from diverse backgrounds are detrimental for academic satisfaction and performance.

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