Journal articles: 'Confucianism Asia'

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Li, Zhuoyao. "Pluralism, Confucianism, and Democracy." Culture and Dialogue 8, no. 2 (October 29, 2020): 280–94. http://dx.doi.org/10.1163/24683949-12340087.

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Abstract This paper aims to connect the issues of pluralism, Confucianism, and democracy in East Asia. Through engaging with empirical evidence, I will argue that although Confucianism still has a strong yet shallow moral and cultural hold on East Asian societies, it no longer has dominance over how citizens in East Asian societies envision their political future. Then, I will examine the idea of pluralism and argue that neither the Confucian classicists nor the liberal-minded Confucian political theorists take pluralism truly seriously, because both sides ultimately adopt the same internal view of pluralism that contains and addresses pluralism from within Confucianism. In contrast, an external view of pluralism is needed to treat Confucianism as one of many comprehensive doctrines coexisting with one another in East Asia. Finally, I will conclude by proposing a two-track strategy that takes advantage of two distinct approaches toward a better understanding of pluralism, Confucianism, and democracy.

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Cường, Nguyễn Tuấn. "The Promotion of Confucianism in South Vietnam (1955–1975) and the Role of Nguyễn Đăng Thục as a New Confucian Scholar." Journal of Vietnamese Studies 10, no. 4 (2015): 30–81. http://dx.doi.org/10.1525/jvs.2015.10.4.30.

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This research, in the first half, provides an outline of Confucian cultural practices as evidence of the promotion of Confucianism and national tradition in South Vietnam in 1955–1975, in the context of East Asian Confucianism from the 1950s to 1970s. The second half focuses on Nguyễn Đăng Thục, a leading scholar in South Vietnam, in order to investigate the motivation for his promotion of Confucianism as a national tradition of Vietnam. Influenced by the decolonization movement in Asian countries after World War II, and particularly by the 1947 Asian Relations Conference in New Delhi, Nguyễn Đăng Thục arguably assumed nationalistic and decolonizing approaches to his examination of Vietnamese culture and the traditional cultures of Southeast Asia, East Asia, and Asia as a whole. By analyzing his Confucian activities and research, this paper also argues that, to a certain extent, Nguyễn Đăng Thục should be labeled a “New Confucian” scholar of Vietnam.

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Crane, Sam. "The Problem of Power in Confucian Political Thought." Comparative Political Theory 1, no. 1 (June 16, 2021): 117–25. http://dx.doi.org/10.1163/26669773-01010008.

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Abstract In this brief reflection on Shaun O’Dwyer’s book, Confucianism’s Prospects, I accept his central arguments regarding the implausibility of “Confucian democracy,” and I suggest a further reason for the inapplicability of Confucianism as a perfectionist doctrine for modern pluralistic East Asian societies. Beyond the elitist paternalism that is the focus of O’Dwyer’s analysis, I suggest that Confucianism’s theory of power, as illustrated by reference to the Mencius and the Analects, is insufficient to the task of constituting and reproducing modern democratic practice. Thus, for democracy to develop in East Asia, it must be grounded in liberalism.

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Whitney, Lawrence A. "Way-Making: Portability and Practice amid Protestantization in American Confucianism." Religions 13, no. 4 (March 28, 2022): 291. http://dx.doi.org/10.3390/rel13040291.

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While the study of Confucianism has been ongoing in the United States for quite some time, the idea of its viability in the American context is quite recent. Even more recent are experimental attempts to practice Confucianism in the U.S. This article chronicles several such attempts and considers what demographic data there are, and their frameworks of measurement, of Confucianism in the U.S. It focuses on a case study of debates and conversations about what it means for Confucianism to be “portable” among a small but committed second generation of Boston Confucians. From quiet-sitting meditation, to textual studies and interpretation, to ritual veneration of Confucius and ancestors, this article is one of the first empirical studies of Confucianism as a lived tradition in the United States. It situates these practices, and descriptions, discussions, and debates about them by their enactors, in the context of the Protestantized religious landscape in the U.S. It also considers how Confucianism has registered in unexpected ways in the U.S. context amidst the COVID-19 pandemic. Confucianism in the U.S. emerges as a form of way-making, irreducible to the categories of philosophy or religion, that both reflects and transforms its inheritance of Confucianism from East Asia.

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Ali, Forkan. "The Origins of Contemporary Moral Education and Political Ideology in Confucian-Marxist Hồ Chí Minh’s Vietnam." Asian Studies 8, no. 2 (May 20, 2020): 115–34. http://dx.doi.org/10.4312/as.2020.8.2.115-134.

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As an emerging East-Asian country, Vietnam has been influenced by the forces of communism, colonialism and predominantly Confucianism. Though Confucianism has an enduring operational history in Vietnam, Singapore, Korea, Japan, Hong Kong and Taiwan, after the nineteenth century it takes a different turn and plays an effective role in contemporary social, political and cultural milieus in this emerging part of the world. In the context of the genealogical ups and downs of Confucianism in East Asian countries like Vietnam, this critical analytical essay discusses Confucianism as trans-national phenomena and a certain way of thinking which has been transformed historically across generations and influenced moral educational and political ideologies of the peoples of Asia. Confucian values have strong practical implications with regard to Asian societies, politics, cultures, religions and education systems. In particular, this article attempts to demonstrate how Confucianism continues to function despite the influences of Marxism and European colonialism in Vietnam, and how it contributed to shaping the present-day country.

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Fetzer, Joel S., and J. Christopher Soper. "Confucian Values and Elite Support for Liberal Democracy in Taiwan: The Perils of Priestly Religion." Politics and Religion 3, no. 3 (June 3, 2010): 495–517. http://dx.doi.org/10.1017/s1755048310000155.

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AbstractIt is widely recognized that religious institutions and values play a prominent political role in various countries around the world. What is less clear is the degree to which other prominent ideologies perform an analogous role in regions where they predominate. The purpose of this article is to explore the relationship between Confucianism and liberal democracy in Taiwan. As the most important belief system in Taiwan and, indeed, in much of East Asia, Confucianism has provided a model of civic behavior for centuries, performing a largely priestly role. What is less apparent is whether Confucianism inhibited or promoted the development of liberal democracies in the region. While an extensive theoretical debate exists on this question, virtually no work analyzes how Confucianism has been understood by political actors on the ground. The data for this study consist of interviews with 27 politicians, democracy activists, Confucianism scholars, and journalists in Taiwan. The article tests whether or not, in the minds of these key political and cultural leaders, Confucian values are an aid or a hindrance to their efforts to promote liberal democracy. The concluding section discusses the implications of the empirical results for East Asian countries and addresses the parallels between Confucianism as an ideology in East Asia and the religious institutions and values in Western countries.

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Jiang, Dongxian. "The Place of Confucianism in Pluralist East Asia." Comparative Political Theory 1, no. 1 (June 16, 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 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.

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Han, Sang-Jin, Young-Hee Shim, and Young-Do Park. "Cosmopolitan Sociology and Confucian Worldview: Beck’s Theory in East Asia." Theory, Culture & Society 33, no. 7-8 (November 9, 2016): 281–90. http://dx.doi.org/10.1177/0263276416672535.

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This article aims at an active dialogue between Ulrich Beck and East Asia with respect to cosmopolitan imagination. Beck’s cosmopolitan sociology requires a reflective cosmopolitan publicness to cope with various kinds of global risks. We therefore extract three different layers of publicness from neo-Confucianism – survival-oriented, deliberative, and ecological – and argue that Beck’s cosmopolitan vision can be better conceptualized when properly linked to, or founded upon, the Tianxiaweigong normative potentials of neo-Confucianism. In so doing our intention is to make Beck’s implicit (Asian) sensibilities and the implicit Asian (cosmopolitan) orientations explicit, as a double process of cosmopolitan self-reflection and dialogue. We also draw attention to the analysis of the cosmopolitan actor in East Asia. Finally, we note that the cosmopolitan future of East Asia still remains uncertain and that reconciling global risk politics, national interests and cosmopolitan morality presents a big challenge to second modern transformation.

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DuBois, T. D. "Confucianism and Democratization in East Asia." Journal of Church and State 55, no. 3 (July 14, 2013): 567–68. http://dx.doi.org/10.1093/jcs/cst041.

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Sing, Ming. "Confucianism and Democratization in East Asia." Journal of Contemporary Asia 43, no. 3 (August 2013): 562–64. http://dx.doi.org/10.1080/00472336.2013.802612.

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Chan, Adrian. "Confucianism and development in East Asia." Journal of Contemporary Asia 26, no. 1 (January 1996): 28–45. http://dx.doi.org/10.1080/00472339680000031.

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Yun, Eun Gee. "Administrative system and culture in East Asia, Europe and the USA: a transformation of the administrative system through the mutual mixture of cultures in Korea." International Review of Administrative Sciences 72, no. 4 (December 2006): 493–516. http://dx.doi.org/10.1177/0020852306070080.

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This article explains the network and relationship between culture and administrative system in East Asia, Europe and the USA. The cultures of individualism in the USA, social contract-oriented collectivism in Nordic countries and Confucianism in Korea have an important effect on the formation of the administrative system of pluralist government in the USA, societal corporatism in Nordic countries, and state corporatism in Korea, respectively. The development of the administrative system can be accomplished by the advancement of administrative culture regardless of state corporatism, societal corporatism or pluralism. A sound administrative structure entails the growth of sound administrative culture, which involves anti-corruption, solidarity, trust and accountability in the advanced liberal and corporate states. In the process of the development of administrative culture, contemporary Confucians express a unity between Confucianism and liberalism to show the principle of an admixture between different administrative cultures. Contemporary Confucianism offers ways of changing traditional administrative culture in Korea.

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Hong, Tae-Hee. "Confucianism and COVID-19 Pandemic Economic Crisis in the East Asia." Koreanische Zeitschrift fuer Wirtschaftswissenschaften 39, no. 4 (December 31, 2021): 57–76. http://dx.doi.org/10.18237/kdgw.2021.39.4.057.

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Su, Wendi. "An Exploration of the Relationship between Confucianism and Economic Modernization in East Asia." BCP Social Sciences & Humanities 19 (August 30, 2022): 560–68. http://dx.doi.org/10.54691/bcpssh.v19i.1745.

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The rapid rise of East Asian economy has aroused the reflection on Confucianism in the academic community and the reassessment of the value of the “East Asian Confucian Cultural Circle”. Throughout the economic modernization process of developed countries, it can be found that the construction of any social system must be based on its traditional culture, and the choices made by organizations should also be regulated by cultural values. Without the ethical order, economic modernization would be short of the support and participation of spiritual power, and thus would be difficult to achieve the economic modernization goal of continuing social progress. Starting from the cultural reflection on the motivation of the development of economic modernization in East Asia, this paper summarizes the concept of East Asian Confucian Cultural Circle, and dialectically analyzes the profound and complex relationship between Confucianism and economic modernization in East Asia.

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PARAMORE, KIRI. "LIBERALISM, CULTURAL PARTICULARISM, AND THE RULE OF LAW IN MODERN EAST ASIA: THE ANTI-CONFUCIAN ESSENTIALISMS OF CHEN DUXIU AND FUKUZAWA YUKICHI COMPARED." Modern Intellectual History 17, no. 2 (July 6, 2018): 527–42. http://dx.doi.org/10.1017/s1479244318000240.

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How and why are universalist modes of political thought transformed into culturally essentialist and exclusionary practices of governance and law? This article considers this question by analyzing the interaction between Confucianism and liberalism in East Asia. It argues that liberalism, particularly as it was used in attacking Confucianism, was instrumental in embedding ideas of cultural particularism and cultural essentialism in the emergence of modern political thought and law in both China and Japan. Both Confucianism and liberalism are self-imagined as universalist traditions, theoretically applicable to all global societies. Yet in practice both have regularly been defined in culturally determined, culturally exclusivist terms: Confucianism as “Chinese,” liberalism as “British” or “Western.” The meeting of Confucian and liberal visions of universalism and globalism in nineteenth-century East Asia provides an intriguing case study for considering the interaction between universalism and cultural exclusivism. This article focuses on the role of nineteenth-century global liberalism in attacks upon the previous Confucian order in East Asia, demonstrating the complicity of liberalism in new, culturally essentialist and particularist constructions of governance and law in both China and Japan.

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Cheng, Stephen K. K. "Understanding the Culture and Behaviour of East Asians — A Confucian Perspective." Australian & New Zealand Journal of Psychiatry 24, no. 4 (December 1990): 510–15. http://dx.doi.org/10.3109/00048679009062907.

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The economic miracle of East Asia is followed by the emergence of a new common identity in Confucianism among the nations in the region. Being the predominant cultural determining force in East Asia, Confucianism has deeply influenced East Asian behaviour. Three behavioural traits in East Asians are discussed. First, the East Asian's lack of “personality” is traced to the Confucian social institution of Li — rules of propriety. Second, the East Asian's lack of principled moral thinking is linked to the dyadic, relation-based character of the Confucian ethic, its lack of hypothetical reasoning and its hierarchical view of human relationships. Third, the East Asian's lack of assertiveness is rooted in the Confucian ideal of man as a reflection of harmony in the cosmos and the Confucian ideal of society as based on the fulfilment of duties rather than the assertion of rights. The implications of these Confucian traits suggest the need to re-formulate Western conceptions of and approaches to East Asian behaviour.

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Li, Zhuoyao. "Political Confucianism and Multivariate Democracy in East Asia." Review of Politics 81, no. 3 (2019): 459–83. http://dx.doi.org/10.1017/s0034670519000238.

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AbstractSungmoon Kim's pragmatic Confucian democracy tries to provide a mediating position between the instrumental model and the intrinsic model of democracy. However, this model of Confucian democracy is problematic because it fails to justify the unique role Confucianism plays in accommodating democracy when it is one among many comprehensive doctrines in East Asia. To be truly pragmatic about democracy is to hold a pluralistic attitude toward how people will come to terms with it. This article aims to push the pragmatic tendency further and propose an alternative model of democracy that has a multivariate structure, a neutral state, and an active public role for Confucianism. This multivariate model represents a more promising future for democracy in East Asia.

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Miyajima, Hiroshi. "THE EMERGENCE OF PEASANT SOCIETIES IN EAST ASIA." International Journal of Asian Studies 2, no. 1 (December 10, 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 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.

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Hahm, Chaibong, and Wooyeal Paik. "Legalistic Confucianism and Economic Development in East Asia." Journal of East Asian Studies 3, no. 3 (December 2003): 461–91. http://dx.doi.org/10.1017/s1598240800001600.

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One of the fascinating theoretical questions posed by the spread of industrialization and today's nation-state-building process is how these originally Western and quintessentially modern institutions come to take root in other civilizations. The question becomes even more intriguing when the process of adaptation is unusually swift and successful as in East Asia. In Japan, South Korea, Taiwan, and Singapore, the states and peoples had scant time to learn and absorb modern practices, norms, and concepts before undertaking, or being subjected to, countless reforms and revolutions in the name of “modernization.” How, or in what terms, did the people in this “great transformation” understand and interpret what they were doing? If the as-yet imperfectly understood concepts and values could not be appealed to, what resources—intellectual and ethico-moral—were at their disposal to use to motivate themselves and persuade others to undertake or endure such massive changes?

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Paramore, Kiri. "Confucianism for Kids: Early Childhood Employments of Confucianism in Taipei and Tokyo." Religions 13, no. 4 (April 6, 2022): 328. http://dx.doi.org/10.3390/rel13040328.

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This article focuses on two examples of Confucian early childhood education in contemporary Taiwan and Japan. Based on fieldwork conducted by the author in 2015, it contrasts the use of Confucianism in a grass-roots community early childhood educational setting in suburban Taipei with attempts to create elite Confucian “kids’ seminars” in central Tokyo. The study reveals the roles of gender, elitism, religious plurality, and modern early childhood pedagogy in the contrasting ways Confucianism manifests in these urban Taiwanese and Japanese settings. In doing so, it looks to contribute to wider discussions about the roles of modernity and tradition in contemporary religious revival in East Asia.

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Tu (杜維明), Weiming. "Mencius, Xunzi, and the Third Stage of Confucianism." Journal of Chinese Humanities 6, no. 1 (December 1, 2020): 9–20. http://dx.doi.org/10.1163/23521341-12340087.

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Abstract According to Karl Jaspers’s theory of the Axial age, many important cultures in the world experienced a “transcendental breakthrough” between 800 and 200 BCE; no more transformations occurred until Martin Luther’s Protestant Reformation in the sixteenth century, which eventually ushered in the modern era. The implication of this theory is that only the West had a second cultural breakthrough, thus rendering moot the discussion of a third Confucian epoch. But, in reality, Confucianism had a second breakthrough during the Song—Ming period (tenth to seventeenth centuries) and spread from China to East Asia; this new form of Confucianism is called “neo-Confucianism” by Western scholars. The third Confucian epoch is a forward-looking concept that uses the lexicon of Western science and democracy to trace Confucianism’s philosophical transformation from a Chinese tradition into a part of world culture, and the integration of Mencian and Xunzian thought has to be treated in this light. Faced with Western cultural challenges, modern Confucianism has broken new ground in many ways. Mou Zongsan 牟宗三 is Mencian (as represented by Lu Xiangshan 陸象山, Wang Yangming 王陽明, and Liu Jishan 劉蕺山) in spirit and Xunzian (as represented by Zhu Xi 朱熹) in practice. Li Zehou 李澤厚, by contrast, exhorts us to talk the Mencian talk but walk the Xunzian walk; this contradictory stratagem, which he thinks will lead to a brighter and healthier future, only accentuates the power of Mencius 孟子 as a philosopher of the mind. Mencius and Xunzi 荀子 are very important in a modern deconstruction of Confucianism and the integration of their thought may very well become the impetus for another transcendental breakthrough. Is integration possible? How should they be integrated? We await the results of Confucian scholars’ open-minded explorations.

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Wang, Yuan-kang. "Explaining the Tribute System: Power, Confucianism, and War in Medieval East Asia." Journal of East Asian Studies 13, no. 2 (August 2013): 207–32. http://dx.doi.org/10.1017/s159824080000391x.

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In this article I remedy the popular misconception that the East Asian international system was hierarchical and non-egalitarian in history. I argue that the tribute system is mainly a function of power. Backed by power, Confucian norms and rules became the rules of the game in the system. Power asymmetry gave rise to hierarchy in foreign relations while power symmetry led to diplomatic equality between great powers. East Asia during the tenth to the thirteenth centuries was a multistate system without a regional hegemon. In the Song-Liao international system (960–1125), due to power symmetry, the two great powers conducted their foreign policy on the basis of formal equality. In the Song-Jin international system (1127–1234), the weaker Song China became a Jin vassal state and acknowledged its inferior status in the Jin-derived hierarchy. In studying historical East Asia, Confucian rhetoric needs to be examined against power reality. Only by taking power seriously can we get a better understanding of the East Asian international system.

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Pham, Kevin D. "Phan Chu Trinh's Democratic Confucianism." Review of Politics 81, no. 4 (2019): 597–620. http://dx.doi.org/10.1017/s0034670519000494.

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AbstractA consensus on three claims has emerged in literature that explores the relationship between Confucianism and democracy: democracy is not the exclusive property of Western liberalism, Confucianism and liberalism are opposed, and democracy in East Asia would be best buttressed by Confucianism, not liberalism. Why, then, does Phan Chu Trinh (1872–1926), Vietnam's celebrated nationalist of the French colonial period, argue that liberalism and democracy are Western creations that cannot be decoupled, and, if adopted by the Vietnamese, will allow Confucianism to find its fullest expression? The answer is that Trinh ignores liberalism's individualism while celebrating other aspects of liberalism and Western civilization. Trinh's interpretation of Western ideas, although naive, is a creative one that offers political theorists a lesson: it may be useful to view foreign ideas as foreign, to interpret them generously, and to import the creative distortion to revive our own cherished, yet faltering, traditions.

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Wang, Zhengxu. "Doh Chull Shin: Confucianism and Democratization in East Asia." Journal of Chinese Political Science 20, no. 2 (May 10, 2015): 219–20. http://dx.doi.org/10.1007/s11366-015-9354-2.

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Nawrot, Katarzyna Anna. "Does Confucianism promote cooperation and integration in East Asia?" International Communication of Chinese Culture 7, no. 1 (February 17, 2020): 1–30. http://dx.doi.org/10.1007/s40636-020-00173-2.

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Kim, Joonho, and Jisun Lee. "The Impact of Eastern Philosophy on Western Classical Music Education: Focusing on the Influence of Confucianism in China." Society for International Cultural Institute 15, no. 2 (December 31, 2022): 21–44. http://dx.doi.org/10.34223/jic.2022.15.2.21.

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Most East Asian countries have an educational environment based on the spitirual heritage of the Confucian culture. The outstanding performance skills and musical achievements of East Asian performers need to be found in the unique thought and culture of East Asia how classical music originated in the West, especially Europe, was accepted, formed, developed and influenced in these East Asian countries. Throught this study, the successful internalization and performance creation process of Western classical music education in which East Asian value systems are transplanted from other cultures will be explored to reveal the value and expandability of humanistic philosophy inherent in the consciousness of East Asian countries. The educational philosophy of Confucianism, common to all East Asian countreis, has influenced the methods and purposes of the curriculum for a long period of history. In particular, China, the birthplace of Confucianism, has undergone great changes in the negative and positive aspects of traditional Confucianism in modern history, which has an impact on the introduction and spread of Western classical music and the exploration of training methods and spirits for new music styles. This study explored the interaction between the philosophy and art of different cultures by exploring the spiritual and ideological bases for the outstanding achievements of East Asian artists in the process of encountering Eastern philosophy and Western art. In order to enhance the musical perfection of Western classical music, which has been established as the upper culture of music art, oriental values and aesthetic perspectives are affecting the attitude of performers.

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Davidann, Jon Thares. "An Intellectual ‘Great Game’." Journal of American-East Asian Relations 21, no. 4 (November 26, 2014): 317–42. http://dx.doi.org/10.1163/18765610-02104003.

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This essay studies the Japanese model and the origins of modernity in East Asia and the United States. Japanese innovations in the 1870s to 1890s impacted Chinese attempts at modernization in the initial decades of the 20th Century. This resulted in a strong connection between modern thinking and the rise of civic nationalism in East Asia and the United States. Asian intellectuals picked the most useful parts of Confucianism and combined them with Western ideas. Modern thinking among American intellectuals arose at about the same time as East Asian modernity but under very different conditions. Modern thinkers in East Asia, under intense external pressure from Western imperialism, were highly motivated and innovative in projecting forward a vision later carried out in a full-scale modernization. In the United States, however, the conditions of modernity arrived first. Incessant industrialization, urbanization, and immigration after the Civil War caused American modern thinkers to develop innovative new perspectives and approaches to meet these challenges. Successful Japanese modernization created an alternative to Western imperialism that appealed to any Asian country under threat or reality of Western hegemony.

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Jung, Jaesang. "Ritualization of Affection and Respect: Two Principles of Confucian Ritual." Religions 10, no. 3 (March 26, 2019): 224. http://dx.doi.org/10.3390/rel10030224.

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Confucian rituals have constituted the foundation of religious practice in the traditional societies of East Asia. Paying attention to the Confucian ritual, this article explores the way Confucianism constructs its symbolic system based on people’s natural feelings, particularly in the case of three-year mourning. It intends to show how the two feelings of “affection for the family” (chinchin/qinqin, 親親) and “respect for the honorable” (chonjon/zunzun, 尊尊) are ritualized in Confucian rites, and to illuminate the religious and social dimensions of Confucianism in premodern Korea by analyzing a seventeenth-century controversy over royal mourning from the perspective of these two principles.

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Zhu, Xing Yu, and Abdul Razaque Chhachhar. "Modernization of Confucianism: An Ethnographic Observation of Cultural Promoting Community." Mediterranean Journal of Social Sciences 8, no. 2 (March 28, 2017): 137–46. http://dx.doi.org/10.5901/mjss.2017.v8n2p137.

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Abstract China is becoming one of the super powers in the world and the Chinese government is trying to promote Confucianism, the core philosophy of East Asia to the rest of the world in order to strengthen its soft power. As modernization is becoming the global process since the Cold War, the modernization of Confucianism is as well under process to fit in the new era. This article is based on a case of Confucianism promoting project to study the process and effect of cultural modernization and test how modernization helps the promotion of traditional Chinese culture. Such as, 1. The modernization will trigger voluntary and involuntary changes of the culture. 2. Cultural modernization will create a common language with other culture background people that are helpful in order to better understand Chinese traditional culture. 3. Different cultural background people are more sensitive to their own cultural elements even modernization combines various factors of traditional and modern culture or foreigner and local culture.

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ROŠKER, Jana S. "Introduction." Asian Studies 4, no. 1 (February 29, 2016): 5–7. http://dx.doi.org/10.4312/as.2016.4.1.5-7.

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Spirituality plays a significant role in shaping the cohesion of communities, their values, and their structures across the globe. Various religious practices and ideational systems are particularly complex in Asia. Home to some of the world major spiritual traditions such as Hinduism and Buddhism, Daoism and Confucianism, as well as to a relevant number of practicing Christians, Muslims, and self-identified atheists and agnostics, Asia provides us with an intense and extraordinarily rich tapestry of different religious and spiritual practices...

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Tan, Kay C., and Hsien H. Khoo. "The Relevance of Confucianism to National Quality Awards in Southeast Asia." International Journal of Cross Cultural Management 2, no. 1 (April 2002): 65–82. http://dx.doi.org/10.1177/1470595802002001089.

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Yang, Chung Fang, Chi Yue Chiu, Kin Man Chan, Ambrose King, Tak Sing Cheung, and Hoi Man Chan. "How Confucian are Contemporary Chinese? Construction of an Ideal Type and its Application to Three Chinese Communities." European Journal of East Asian Studies 5, no. 2 (2006): 157–80. http://dx.doi.org/10.1163/157006106778869289.

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AbstractAs a major source of social values in East Asia, Confucianism assumes especial significance amidst the proliferation of instrumental rationality in modern societies. This study attempts to answer the question: how Confucian are contemporary Chinese? By way of constructing an ideal type of Confucian actors, which is then applied to a survey of three Chinese communities, this study tries to formulate a new perspective in depicting the character of modern Confucian actors, measured in terms of their dynamic proximity to the Confucian ideal type. Our approach marks a shift of emphasis, both empirically and methodologically, compared with previous work on this topic. On the empirical side, our study breaks with the long-standing, classical distinction between the 'gentleman' and the 'commoner' prevalent in Confucian discourse. Degrees of proximity to Confucian values are viewed in representational—i.e. non-evaluative—terms. In constructing the ideal type of Confucian actors, we distinguish between formal and substantive values in Confucianism. This analytical distinction allows our study to demonstrate the continued relevance of Confucianism. While substantive values change over time, the formal, analytical core that captures the essence of Confucianism continues to survive in the face of the vicissitudes of modernity and the spread of instrumental rationality.

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Alemán, José, and Howard Sanborn. "Confucianism and Corruption: The Sources of Support for Democracy in Northeast Asia." Korea Observer - Institute of Korean Studies 52, no. 4 (November 30, 2021): 649–75. http://dx.doi.org/10.29152/koiks.2021.52.4.649.

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CI, Jiwei. "Kim, Sungmoon, Public Reason Confucianism: Democratic Perfectionism and Constitutionalism in East Asia." Dao 17, no. 2 (March 26, 2018): 291–95. http://dx.doi.org/10.1007/s11712-018-9610-1.

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Lin, Hang. "On Being Confucians? Confucius, Confucian Traditions, and the Modern Chinese Society." Excursions Journal 4, no. 2 (January 24, 2020): 99–116. http://dx.doi.org/10.20919/exs.4.2013.193.

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After a century of its retreat from political and social stages in East Asia, Confucianism eventually found its revival together with the economic industrialization in the region. The awakening consciousness of the traditional Confucian values leads to a reconsideration of their implication on a modern society. Certainly China has experienced massive social and cultural transformations during the last century, an era marked with rapid adoption of Western norms and ideas. In the mean time, Chinese cultural heritages have never been totally cut and the Chinese people and the Chinese society today are still considerably shaped by China’s unique past and its traditional cultural identity, especially by the Confucian traditions. Despite the disruptive scholarly debates on the actual relevance of Confucianism and modernization, there are precious elements within the Confucian values which provide the relevance of Confucianism to the future, such as an ethic of responsibility and the understanding of the humanistic meaning of life. This paper endeavors to explore and discuss various aspects of the relationship between the old Confucian traditions and the modern Chinese cultural identity, including Confucianism as a way of life, Chinese understanding of morality and value relationships, and recent Confucian influence on Chinese politics. On the base of this examination, considerations will be given to demonstrate that Confucian teachings did not perished but are still relevant in modern China. A proper appreciation of these values can help to better comprehend Chinese contemporary society and Chinese cultural identity.

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Podoler, Guy, and Pauline C. Lee. "Books Reviews." Acta Orientalia Vilnensia 12, no. 1 (January 1, 2011): 139–47. http://dx.doi.org/10.15388/aov.2011.0.1091.

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Guy Podoler. Monuments, Memory, and Identity: Constructing the Colonial Past in South Korea, Welten Ostasiens. Worlds of East Asia. Mondes de l‘Extrême- Orient 18, Bern: Peter Lang AG, 2011, 272 pp., num. ill. ISBN 978-3-0343-0660-7 (hardbound), € 52.80 Pauline C. Lee. Li Zhi 李贽, Confucianism and the Virtue of Desire, SUNY series in Chinese Philosophy and Culture, Albany: SUNY Press, 2012, pp. 202. ISBN 978-1-4384-3927-3 (hardcover), $75.00

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Reid, Anthony. "Female Roles in Pre-colonial Southeast Asia." Modern Asian Studies 22, no. 3 (July 1988): 629–45. http://dx.doi.org/10.1017/s0026749x00009720.

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Relations between the sexes are one of the areas in which a distinctive Southeast Asian pattern exists. Even the gradual strengthening of the influence of Islam, Christianity, Buddhism and Confucianism in their respective spheres over the last four centuries has by no means eliminated this common pattern of relatively high female autonomy and economic importance. In the sixteenth and seventeenth centuries the region probably represented one extreme of human experience on these issues. It could not be said that women were equal to men, since there were very few areas in which they competed directly. Women had different functions from men, but these included transplanting and harvesting rice, weaving, and marketing. Their reproductive role gave them magical and ritual powers which it was difficult for men to match. These factors may explain why the value of daughters was never questioned in Southeast Asia as it was in China, India, and the Middle East; on the contrary, ‘the more daughters a man has, the richer he is’ (Galvão, 1544: 89; cf. Legazpi, 1569: 61).

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Miftahusyai'an, Mohammad. "RELASI AGAMA DAN SOSIAL MASYARAKAT SEBAGAI FENOMENA RELIGIUS." J-PIPS (Jurnal Pendidikan Ilmu Pengetahuan Sosial) 1, no. 2 (June 30, 2015): 227. http://dx.doi.org/10.18860/jpips.v1i2.6820.

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<p>Historically, all religions born, grew, and developed from the area of Eastern civilization (or rather Asian). There are two central points of eastern civilization that caused those religions, namely: 1) Middle East (and South Asia) in this area was appeared some religions: Judaism, Christianity, Islam, Hinduism and Buddhism, and 2) East Asia was appeared some religions: Tao (ism), Confucianism (Konfusianism), and Shinto. From these central points was born and grew religion to be a part of the history of mankind. The real society is a religious phenomenon. This religiousness is revealed from the fact that people are always trying to worship extraordinary things such as: nature (sun, sea, fire, mountain, etc.), charismatic spiritual leaders, technology or Individual ”Supra-Inderawi" are identified the name of the Lord. A big confusion modernism that encourages people to looks for The Real God. The Real God who is worthy to worship and also missing The Real Religion, real religion which become the guides of life.</p>Keywords: Religion, Society

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Shaoyang, Lin. "Hong Kong in the Midst of Colonialism, Collaborative and Critical Nationalism from 1925 to 1930." China Report 54, no. 1 (January 2, 2018): 25–47. http://dx.doi.org/10.1177/0009445517744409.

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In the late 1920s, cultural nationalism in Hong Kong was imbedded in Confucianism, having been disappointed with the New Culture Movement and Chinese revolutionary nationalism.1 It also inspired British collaborative colonialism. This study attempts to explain the link between Hong Kong and the Confucius Revering Movement by analysing the essays on Hong Kong of Lu Xun (1881–1936), the father of modern Chinese literature and one of the most important revolutionary thinkers in modern China. The Confucius Revering Movement, which extended from mainland China to the Southeast Asian Chinese community and then to Hong Kong, formed a highly interrelated network of Chinese cultural nationalism associated with Confucianism. However, the movements in these three places had different cultural and political roles in keeping with their own contexts. Collaborative colonialism’s interference with the Confucius Revering Movement is one way to understand Lu Xun’s critical reading of Hong Kong. That is, Hong Kong’s Confucius Revering Movement was seen as an endeavour of the colonial authorities to co-opt Confucianism in order to deal with influences from China. This article argues that Hong Kong’s Confucius Revering Movement should be regarded as one of the main perspectives through which to understand Hong Kong’s educational, cultural and political histories from the 1920s to the late 1960s. Lu Xun enables us to see several links. The first link is the one connecting the Confucius Revering Movement in Mainland China, Hong Kong and the Chinese community in Southeast Asia. This leads to the second link, that is, Lim Boen Keng (Lin Wenqing), the leading figure of the Confucius Revering Movement in the Southeast Asian Chinese community who later became the President of Amoy University, where Lu Xun had taught before his first visit to Hong Kong. The third link is the skilful colonial administrator Sir Cecil Clementi, who came to British Malaya in February 1930 to become Governor after being the Governor of Hong Kong. We can observe a network of Chinese critical/resistant and collaborative nationalism from these links.

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Arghirescu, Diana. "New Insights into the Mutual Exchange Between Confucianism and Buddhism in East Asia." Comparative and Continental Philosophy 13, no. 1 (January 2, 2021): 98–107. http://dx.doi.org/10.1080/17570638.2021.1915111.

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Jeong, Dong-Jun. "Baekje"s Confucianism Education through the Exchange of Confucian Text in East Asia." Journal of Korean History 188 (March 31, 2020): 115–44. http://dx.doi.org/10.31791/jkh.2020.03.188.115.

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Yum, June Ock. "The impact of Confucianism on interpersonal relationships and communication patterns in east Asia." Communication Monographs 55, no. 4 (December 1988): 374–88. http://dx.doi.org/10.1080/03637758809376178.

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Sigurðsson, Geir. "Rediscovering Confucianism: A Major Philosophy of Life in East Asia - By Torbjörn Lodén." Journal of Chinese Philosophy 35, no. 3 (September 2008): 535–39. http://dx.doi.org/10.1111/j.1540-6253.2008.00499.x.

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D'Ambrosio, Paul J. "Public Reason Confucianism: Democratic Perfectionism and Constitutionalism in East Asia by Sungmoon Kim." Philosophy East and West 69, no. 1 (2019): 1–5. http://dx.doi.org/10.1353/pew.2019.0015.

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Kirkland, Russell. "Rediscovering Confucianism: A Major Philosophy of Life in East Asia - By Torbjörn Lodén." Religious Studies Review 35, no. 2 (June 2009): 142–43. http://dx.doi.org/10.1111/j.1748-0922.2009.01351_3.x.

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Zhou, Wenkai, Zhilin Yang, and Michael R. Hyman. "Contextual influences on marketing and consumerism: an East Asian perspective." International Marketing Review 38, no. 4 (June 23, 2021): 641–56. http://dx.doi.org/10.1108/imr-11-2020-0274.

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PurposeThis study aims to summarize the important contextual influences East Asian philosophy may have on marketing strategy and consumerism.Design/methodology/approachA qualitative approach is used to deconstruct (1) the literature on marketing as a contextual discipline, (2) East Asian philosophical underpinnings and their personal and institutional manifestations in East Asian marketing contexts, and (3) the implications for non-East Asian marketers. This essay includes a brief introduction to the manuscripts in this special issue.FindingsAncient philosophical wisdom shared by East Asian societies can shed light on how marketing activities and consumer behavior intertwine within East Asia and beyond. Three ancient philosophies (i.e. Confucianism, Taoism, Buddhism) heavily influence East Asian societies through personal and institutional-level cultural manifestations in marketing contexts.Research limitations/implicationsAlthough the three discussed East Asian philosophical schools are not exhaustive, they lay a foundation for future discussions about how alternative marketing-related theories and frameworks may complement ones grounded in western historical and cultural contexts.Originality/valueThis essay initiates an overdue academic discussion about relying on non-western historical and cultural contexts to globalize the marketing discipline further.

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Smolyakov, V. A. "EASTERN ASIA: RELATIONSHIP OF CULTURAL UNIQUENESS AND UNIVERSALISM IN THE DEVELOPMENT OF POLITICAL SYSTEMS (Part Two)." Humanities And Social Studies In The Far East 18, no. 1 (2021): 224–31. http://dx.doi.org/10.31079/1992-2868-2021-18-1-224-231.

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This article considers the importance of “Asian values" and Confucianism for the political development of East Asian states. The author concludes that the cultural factor should be considered in connection with other factors - the level of economic and social development, the maturity of political institutions, and the efficiency of state governance. The processes of democratization in the region will develop slowly and wavily. The ways of transit to democracy in different countries will depend on local peculiarities

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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 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.

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Mirza, Muhammad Nadeem, and Farrukh Zaman Khan. "SYSTEMIC TRANSFORMATIONS AND CHINESE IMAGE OF THE WORLD ORDER: TRANSCENDING GREAT WALL THROUGH NEO-CONFUCIANISM AND TIANXIA SYSTEMS." Asia-Pacific - Annual Research Journal of Far East & South East Asia 38 (February 4, 2021): 22–38. http://dx.doi.org/10.47781/asia-pacific.vol38.iss0.3127.

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Relative decline of the United States, rise of the rest, challenges posed by the non-state actors, proliferating violent crises in different regions, unstoppable environmental degradation, and the unabated growth of the populist tendencies are few of the issues transpiring at the system level. This paper tries to dissect this transformation, while also highlighting that how and why is China trying and willing to take on the leading role in the regional and international milieu. How does China view the world and what is the Chines image of the world order? The study elaborates Neo-Confucianism and Tianxia (All under Heaven) systems in order to enlarge upon the Chinese view of the world.

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Hwang, Kwang-Kuo, and Jeffrey Chang. "Self-Cultivation." Counseling Psychologist 37, no. 7 (September 11, 2009): 1010–32. http://dx.doi.org/10.1177/0011000009339976.

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This article describes self-cultivation practices originating from the cultural traditions of Confucianism, Taoism, and Buddhism. It delineates the therapeutic implications of the three states of self pursued by these three traditions: namely, the relational self , the authentic self, and the nonself. Several psychotherapy techniques derived from each of these traditions are discussed in the context of contemporary Confucian societies in East Asia and North America. The indigenous approach to understanding psychotherapies within a cultural context may contribute to the training program of multicultural counseling psychology.

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Journal articles on the topic 'Confucianism Asia'

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