Relevant bibliographies by topics / Contemporary Chinese thought

Academic literature on the topic 'Contemporary Chinese thought'

Author: Grafiati
Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Contemporary Chinese thought"

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Simpson, Garret Pagenstecher, Zhu Liyuan, and Gene Blocker. "Asian Thought and Culture: Contemporary Chinese Aesthetics." Philosophy East and West 47, no. 2 (April 1997): 272. http://dx.doi.org/10.2307/1399881.

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Rong, Xu Rong, and Zhao Wei. "The influence of art symbol of Ming Dynasty furniture on Contemporary Home Furnishing." Journal of Arts and Humanities 7, no. 1 (February 2, 2018): 32. http://dx.doi.org/10.18533/journal.v7i1.1287.

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<p>Nowadays, Chinese style is a hot topic. On the application of Chinese style in home design, Ming Dynasty furniture is indeed a classic in the history of ancient Chinese furniture, it reveals the excellent thoughts of Chinese culture, this symbol thought contribute to the Chinese style toward the international. The Art symbolic throughout penetrate the home design. Symbolic thought in various stages of the design is only slightly different form of expression, its connotation is the first design philosophy of China.</p>
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Hui, Wang, and Rebecca E. Karl. "Contemporary Chinese Thought and the Question of Modernity." Social Text, no. 55 (1998): 9. http://dx.doi.org/10.2307/466684.

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Sangok Lee. "Wangli and the Establishment of Contemporary Chinese Language Thought." Korean Language Research ll, no. 20 (June 2007): 185–214. http://dx.doi.org/10.16876/klrc.2007..20.185.

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Ott, Margus. "Chinese Refreshment for Contemporary Political Thought: wúwéi, care, and democracy." International Journal of Area Studies 8, no. 1 (December 1, 2013): 37–51. http://dx.doi.org/10.2478/ijas-2013-0002.

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Abstract In my paper I bring out two topics from the ancient Chinese political philosophy. (1) Non-action (wúwéi) that was required from the ruler in the Legalist and Huang-Lao tradition (e.g. Han Feizi, Huainanzi) and was incorporated into the mainstream of political philosophy (e.g. Confucian Dong Zhongshu); (2) care of the people and especially of the needy, that is also required from the ruler, and was stressed mainly in the Mohist and Confucian traditions. From these two ideas I hope to get some “refreshment” for our contemporary political philosophy, and I consider them as logical extensions of democracy. On the other hand, I argue also that the traditional conception of non-acting ruler in the Legalist context should be modified with the Western ideas of the separation of powers and transparency of government; and even that this modification would be more consequent and realistic also in terms of the original Chinese idea itself.
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Ghiselli, Andrea. "Revising China's Strategic Culture: Contemporary Cherry-Picking of Ancient Strategic Thought." China Quarterly 233 (March 2018): 166–85. http://dx.doi.org/10.1017/s0305741018000413.

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AbstractThis article looks at the influence of ancient military thinkers, especially Sunzi, in Chinese strategic culture today to shed light on a critical aspect of Alastair Iain Johnston's work on strategic culture: the relationship between the foreign policy elites and the cultural artefacts and symbols at the origin of strategic culture. The empirical analysis revolves around a large number of articles published by Chinese military scholars and officers between 1992 and early 2016 in the PLA Academy of Military Science's journal,China Military Science. The conclusion is that some elements of Chinese ancient military thought are readily apparent in China's military doctrine and operations today. These elements clearly call for a realist vision of the world, especially within the PLA. Yet, the analysis also prompts reflection on how to positively engage China on non-traditional security issues.
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Li, Xiaofan Amy. "Pascal Quignard as Sinophile: Recreating Chinese Antiquity in Contemporary France." Comparative Literature 72, no. 1 (March 1, 2020): 32–52. http://dx.doi.org/10.1215/00104124-7909961.

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Abstract This article examines the question of reinventing Chinese antiquity in the works of the contemporary French writer Pascal Quignard. It focuses on three aspects of Quignard’s Chinese-inspired works: his rewriting of ancient Chinese texts, his views on the idea of language via classical Chinese language and thought, and his recreation of Chinese antiquity via a radical contemporization of the past. This examination demonstrates that Quignard poses important questions about cultural reception and appropriation, especially as regards the problematic relation between sinophilia, Orientalism, and the reception of antiquity. Finally, the article proposes a nuanced view of Quignard’s sinophilia that recognizes both its merits and drawbacks. It concludes by arguing that despite the pitfalls of cultural misunderstanding and misrepresentation, Quignard spells out the conceptual death of French Orientalism in his refusal to fetishize Chinese antiquity and attests to a tendency in contemporary French literature and thought to creatively recycle foreign cultures and revise one’s understanding through the other.
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Sypniewski, Bernard, and M. Frankel Sypniewski. "Patterns of Thought." Respectus Philologicus 24, no. 29 (October 25, 2013): 36–49. http://dx.doi.org/10.15388/respectus.2013.24.29.3.

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We have no system from ancient China comparable to Aristotelian logic or any other such system developed in the ancient Mediterranean world, but it cannot be said that the Confucian-era texts do not show that their authors were concerned to make cogent arguments—if not “arguments” in the strictly Western logical sense. We explore a way that might have satisfied the goal of presenting reasoned cases by analyzing a sample from a text known as the Da Xue(the Way of Great Learning), one of the five Confucian Classics. The Confucian Classics, especially the Da Xue, were roughly contemporary with the origins of Greek logical thought. This being so, they offer good examples of sophisticated, well-thought-out philosophical texts which were not subjected to Greek logical processes. The reader should be cautioned that we are not saying that this or any other classical Chinese text is illogical; we describe what we mean when we say that these texts exhibit a non-logical reasoning system. We assume that the Chinese author did not mimic other texts or oral statements without considerable thought. The text, which shows no non-Chinese influence, is heavily patterned. We contend that the patterns in the text are more than literary devices, but demonstrate non-Western reasoning.
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Wang, Sijia, and Huanhuan He. "Paramārtha’s Ultimate Truth and the Development of Chinese Buddhism’s Ultimate Truth." Religions 13, no. 1 (December 24, 2021): 17. http://dx.doi.org/10.3390/rel13010017.

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This paper discusses the development of ideas of the ultimate in the thought of Chinese Buddhism in the Northern and Southern Dynasties. The concept of ultimate truth is, along with that of conventional truth, a core concept in Mahāyāna Buddhism. During the Sui Dynasty, Chinese Buddhism developed the unique perspective of the Three Truths, the foundation for which was formed during the Southern and Northern Dynasties. This begins with Jie jie Jing 解節經 (in full, Foshuo Jiejie Jing 佛說解節經) by Paramārtha (499–569), which is a partial translation of Saṃdhinirmocanasūtra and presents the theory of ultimate truth (paramārtha) to Chinese Buddhists. Through a comparison of Jiejie Jing with other Chinese and Tibetan translations of Saṃdhinirmocana-sūtra, we establish Paramārtha’s thoughts on the ultimate. The relationship between Paramārtha’s thought on the ultimate and the development of the Three Truths is evaluated in a comparison of Paramārtha’s thoughts on ultimate truth with the thinking of nearly contemporary Chinese monks.
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Lu, Wang. "Analysis of the Enlightenment of Wright’s Organic Thought to Chinese Contemporary Architecture." IOP Conference Series: Earth and Environmental Science 768, no. 1 (May 1, 2021): 012145. http://dx.doi.org/10.1088/1755-1315/768/1/012145.

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Dissertations / Theses on the topic "Contemporary Chinese thought"

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Stieber, Sabine. "Non-traditional security in contemporary Chinese international relations thought." Thesis, University of Nottingham, 2017. http://eprints.nottingham.ac.uk/42987/.

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‘Security’ has been undergoing a process of re-conceptualisation since the Cold War. Realism’s dominance meant that security concerned the survival of the nation-state in the face of military aggression. This clear-cut ‘traditional security’ has been contested since the 1970s, when ‘non-traditional security’ (NTS) covering non-military threats began to be discussed. Security Studies now encompasses varying approaches and interpretations. The concept of security is evolving substantially, but the debate is mostly limited to Western voices. Yet NTS has sparked a lively discourse in the PRC. The thesis establishes Chinese International Relations (IR) scholars’ understanding of NTS, based on the close textual analysis of academic publications and on interviews conducted with authors and other IR-specialists in China. It enquires into what these scholars mean when discussing NTS, and whether their conceptions differ from the mainstream, mainly Western, IR discourse. It then investigates the ten issues generally deemed NTS in the Chinese debate: culture and information security; terrorism and transnational crime; economic security and migration; energy and environmental security; and health and food security, analysing their conceptualisations, assigned importance, causes for variance within the debate, emerging political meanings and implications, and possible normative implications. The study shows that the scholarly NTS debate in China is diverse, ranging from a more statist expansion of national security to non-military threats to a theoretically deeper discourse which embraces individual security. Although the debate encompasses political purposes of vindicating state securitisation and advocating state management, some scholars’ arguments have normative implications of moving towards a people-centric view of security encouraging a change in global politics. The debate in China is still in flux, without universally accepted definitions, but a normative turn is evident which means that Chinese IR theory overall moves beyond descriptive theory. The study contributes to the wider research by adding to our understanding of how China ‘sees’ the world, and to the debate on NTS by critically examining the Chinese thought vis-à-vis the mainstream literature.
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Lee, Siu Chau. "The theology of church-state relations in Protestant thought with final reference to the contemporary context of the Chinese churches." Thesis, University of Aberdeen, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.368836.

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The thesis is a study of the theology of church-state relations in Protestant thought with reference to the secular world and the Chinese context in particular. The theological basis is the Chalcedonian character of differentiation without confusion yet coordination without division. Hence I argue for both complementarity of church and state and critical support of the church for the state. In the contemporary pluralist era, the church should recognize itself as one among other institutions cooperating with the state for the benefit of society. Also the church should emphasize itself as a religious community proclaiming Christ's salvation and a moral community living out Christ's love for others. The manner of applying this theological principle is context-specific, giving rise to different emphases. Luther emphasizes the necessity of civil obedience to be offered by the church to the state, unless the state oversteps its limit. This emphasis fits in the context of obtaining civil support for his reformation. Calvin upholds a distinction while emphasizing a cooperation of the two entities to regulate society, even allowing the convergence of their jurisdiction. It is feasible only when the Genevan city council sides with Calvin's reformation, providing a suitable context beforehand. In the context of Nazi Germany, Barth emphasizes a theology of mutual responsibility as the basis of church and state to fulfil their obligations. His writing of Barmen Declaration manifests a distinctive confessional responsibility as the basis of Christian political witness. This context of a totalitarian government also promotes Bonhoeffer's teaching on Christian discipleship, emphasizing representative action which is an imitation of Christ to live for others, even to the extent of self-sacrifice. Moreover, by stressing religious and political differentiation, secularization leads to a more clarified distinction of the functions of church and state in society. Yet the context of secularization enhances the theology of mutual responsibility of church and state which can beneift society as a whole. It excludes the concept of anarchy, and the church's flight from the concrete conditions of human society. The Chinese context further reveals that the church in this modern world is no longer the sole partner of the state but is merely one among other institutions working for the good of the nation. So the church's contribution to secular order is less at the level of state and more at the level of civil society.
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Chan, Nganying Serina. "The thought of Mou Zongsan." Thesis, 2010. http://hdl.handle.net/2440/67103.

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This study introduces and examines the thought of Mou Zongsan 牟宗三 (1909-1995), generally recognised as the most creative and systematic Xin Rujia 新儒家 (New Confucian) thinker. Because very little about his thought has been written in English, this study contributes to the understanding and interpretation of Chinese thought by filling a gap in Western scholarship on a key twentieth-century Ru thinker. The study accomplishes four objectives. The first objective is to examine the making of Mou’s thought by tracing the various influences that shaped his philosophical thinking. Mou’s thought is multi-faceted and complex. It reflects the historical time he lived in, the person he was, and the many ideological and intellectual influences that shaped his thinking. Scholars usually regard Mou’s thought as a contemporary moral metaphysical reading of Ru thought based on the Lu-Wang Learning of the Mind, the stream of Song-Ming Ruxue (Neo-Confucianism) associated with Lu Xiangshan 陸象山 (1139-1193) and Wang Yangming 王陽明 (1472-1529). Yet, as this thesis shows, Mou’s thought is also cultural nationalist, anti-Communist, moral idealistic, Hegelian, and Kantian. The second objective of this thesis is to introduce Mou’s thought as a contemporary reading of Ruxue—in the form of a moral metaphysics based on the Lu-Wang Learning of the Mind. Mou’s moral metaphysics reflects his understanding of the human mind as informed by the teachings of Mengzi 孟子 (Mencius) (ca 372-289 B.C.), the Lu-Wang Learning of the Mind, and the writings of Song-Ming Ru thinkers besides Lu and Wang. It seeks to elucidate the metaphysics of the Lu-Wang Learning of the Mind using Mahāyāna Fo (Buddhist) paradigms and Kantian terminology. The third objective is to reveal the strong Han cultural nationalism that drove Mou’s philosophical career. While most scholars recognise that a major, if not the most significant, contribution of Mou is in the metaphysical development of Ru thought, much of his writings can be seen as a relentless attempt to provide a systematic and theoretical grounding for his proposal for China’s cultural reconstruction, a proposal known as the santong 三統 (three-unities) proposal. My aim is to show that Mou’s moral metaphysics and cultural nationalist discourse are entwined. I examine his conception of Chinese culture and Ruxue and his notion of the third epoch of Ruxue. I also study his santong proposal, his new daotong 新道統discourse (new genealogical account of the transmission of the way), which is based on his revisionist assessment of Song-Ming Ruxue, and the key role he played in the Xin Rujia movement. The last objective is to examine critically the scholarly reception of Mou’s thought and discuss how the legacy of Mou’s Xin Rujia thought has lived on. Mou’s system of thought is rigorously logical and coherent when assessed in terms of its internal philosophical premises and paradigms. Supporters embrace and acclaim it. Distracters, however, find fault with it, sometimes harshly. I highlight the major merits and deficiencies of Mou’s thought as perceived by his critics.
Thesis (Ph.D.) -- University of Adelaide, School of Social Sciences, 2010
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Bordeleau, Erik. "[E]scape : anonymat et politique à l'ère de la mobilisation globale: passages chinois pour la communauté qui vient." Thèse, 2009. http://hdl.handle.net/1866/3242.

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Le thème de la mobilisation totale est au cœur de la réflexion actuelle sur le renouvellement des modes de subjectivation et des manières d’être-ensemble. En arrière-plan, on trouve la question de la compatibilité entre les processus vitaux humains et la modernité, bref, la question de la viabilité du processus de civilisation occidental. Au cœur du diagnostic: l’insuffisance radicale de la fiction de l’homo oeconomicus, modèle de l’individu privé sans liens sociaux et souffrant d’un déficit de sphère. La « communauté qui vient » (Agamben), la « politisation de l’existence » (Lopez Petit) et la création de « sphères régénérées » (Sloterdijk) nomment autant de tentatives pour penser le dépassement de la forme désormais impropre et insensée de l’individualité. Mais comment réaliser ce dépassement? Ou de manière plus précise : quelle traversée pour amener l’individu privé à opérer ce dépassement? Ce doctorat s’organise autour d’une urgence focale : [E]scape. Ce concept suggère un horizon de fuite immanent : il signe une sortie hors de l’individu privé et trace un plan d’idéalité permettant d’effectuer cette sortie. Concrètement, ce concept commande la production d’une série d’analyses théoriques et artistiques portant sur des penseurs contemporains tels que Foucault, Deleuze ou Sloterdijk, l’album Kid A de Radiohead ainsi que sur le cinéma et l’art contemporain chinois (Jia Zhangke, Wong Kar-Wai, Wong Xiaoshuai, Lou Ye, Shu Yong, Huang Rui, Zhang Huan, Zhu Yu, etc.). Ces analyses sont conçues comme autant de passages ou itinéraires de désubjectivation. Elles posent toutes, d’une manière ou d’une autre, le problème du commun et de l’être-ensemble, sur le seuil des non-lieux du capitalisme global. Ces itinéraires se veulent liminaux, c’est-à-dire qu’ils se constituent comme passages sur la ligne d’un dehors et impliquent une mise en jeu éthopoïétique. Sur le plan conceptuel, ils marquent résolument une distance avec le paradigme de la politique identitaire et la critique des représentations interculturelles.
The theme of total mobilization is central to the contemporary reflection on the renewing of subjectivation processes and ways of being-together. In the background, we find the question of the compatibility between the human vital processes and modernity, or in other words, the question of the viability of Western civilization. At the core of the diagnosis: the radical insufficiency of the homo oeconomicus’s fiction, model of the private individual without meaningful social links and suffering from a sphere deficit. The “coming community” (Agamben), the “politization of existence” (Lopez Petit) and the creation of “regenerated spheres” (Sloterdijk) name as many attempts to think how to go beyond the henceforth improper and senseless form of individuality. But how are we to realize this overcoming? Or more precisely: which crossing to bring the private individual to operate this overcoming? This work is organized around a focal urgency: [E]scape. This concept suggest an immanent horizon of flight: it signs a way out of the private individual and draws a plan of ideality allowing to effectuate this exit. Concretely, this concept commands the production of a series of theoretical an artistic analysis of contemporary thinkers like Foucault, Deleuze and Sloterdijk, of Radiohead’s Kid A Album, and of different Chinese contemporary filmmakers and artists (Jia Zhangke, Wong Kar-Wai, Wong Xiaoshuai, Lou Ye, Shu Yong, Huang Rui, Zhang Huan, Zhu Yu, etc.) These analyses are conceived as passages or itineraries of desubjectivation. They all posit, in one way or the other, the problem of the common and of the being-together, on the threshold of global capitalism’s non-places. These itineraries are meant to be liminal, i.e. they constitute as many passages on the line and imply an ethopoietic mise en jeu. Conceptually speaking, they mark a distance with the identity politics paradigm and the critics of intercultural representations.
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Pao-Huan, Wang, and 王寶環. "The Comparison of People-Reading Thoughts in Ancient and Contemporary World: An Exploratory Study of The Chinese “JenWuChih” and The West Astrology." Thesis, 2003. http://ndltd.ncl.edu.tw/handle/40661209469988753356.

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Chang, Yu-chun, and 張毓純. "The Political Context of Contemporary Chinese Literary Thoughts: the inheritance relationoship between Hsia. C. T, Leo Ou-Fan Lee and David Der-Wei Wang." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/90192903904302569472.

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Books on the topic "Contemporary Chinese thought"

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Dallmayr, Fred R. Contemporary Chinese political thought: Debates and perspectives. Lexington, Ky: University Press of Kentucky, 2012.

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Leading schools of thought in contemporary China. New Jersey: World Scientific, 2015.

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Brady, Anne-Marie. Marketing dictatorship: Propaganda and thought work in contemporary China. Lanham: Rowman & Littlefield, 2008.

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Si xiang li qi: Dang dai Zhongguo yan jiu de shi liao wen ti = Weapon of the Thought : Historical Sources in the Study of Contemporary Chinese History. Beijing: Xin xing chu ban she, 2013.

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Dang dai Zhongguo ba zhong she hui si chao: Eight social thoughts in contemporary China. Beijing: She hui ke xue wen xian chu ban she, 2012.

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Nish, Ian. The History of Manchuria, 1840-1948. GB Folkestone: Amsterdam University Press, 2016. http://dx.doi.org/10.5117/9781898823421.

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In A History of Manchuria, Ian Nish describes the turbulent times which the three Northeastern Provinces of China experienced in the last two centuries. The site of three serious wars in 1894, 1904 and 1919, the territory rarely enjoyed peace though its economy progressed because of the building of arterial railways. From 1932 it came under the rule of the Japanese-inspired government of Manchukuo based at Changchun. But that was short-lived, being brought to an end by the punitive incursion and occupation of the country by Soviet forces in 1945. Thereafter the devastated territory was fought over by Chinese Nationalist and Communist armies until Mukden (Shenyang) fell to the Communists in October 1948. Manchuria, under-populated but strategically important, was the location for disputes between China, Russia and Japan, the three powers making up the 'triangle' which gives the name to the sub-title of this study. These countries were hardly ever at peace with one another, the result being that the economic growth of a potentially wealthy country was seriously retarded. The story is illustrated by extracts drawn from contemporary documents of the three triangular powers.
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Yongxin, Zhu. History of Chinese Contemporary Educational Thought. McGraw-Hill Education, 2014.

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Yongxin, Zhu. The History of Chinese Contemporary Educational Thought. McGraw-Hill Education, 2016.

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The Great Dragon Fantasy A Lacanian Analysis Of Contemporary Chinese Thought. World Scientific Publishing Company, 2013.

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Wang, David Der-wei. Chinese Literary Thought in Modern Times. Edited by Carlos Rojas and Andrea Bachner. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199383313.013.31.

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Theory has both enriched contemporary Chinese literary studies and generated discontent. Rather than uncritically embracing or rejecting theory, this chapter probes the discourse of Chinese literary thought in Chinese modernity as an engagement with Chinese traditions as well as modern Western theoretical practice. Contrary to the perception that the May Fourth era was a period of total antitraditionalism, intellectuals at the time appear to have been radical comparativists when analyzing foreign importations and traditional legacies. This chapter introduces three cases—the dictum ofshi yan zhi(“poetry is that which expresses what is intently on the mind”), the trope ofxing(“affective evocation”), and the dialogic ofshishi(“poetry as history”). By bringing literary thought to bear on theoretical engagement on one hand and textual studies on the other, we can reengage theory critically as a movement across cultures that shapes and is shaped by its different contexts.
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Book chapters on the topic "Contemporary Chinese thought"

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Wu, Guanjun. "Contemporary Chinese social and political thought." In Routledge International Handbook of Contemporary Social and Political Theory, 393–406. 2nd ed. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003111399-33.

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Pan-chiu, Lai. "Christian Discourses on Religious Diversity in Contemporary China." In Religious Diversity in Chinese Thought, 215–29. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137318503_16.

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Ku, Chung-hwa. "The “Spirit” of Capitalism in China: Contemporary Meanings of Weber’s Thought." In Chinese Capitalisms, 19–45. London: Palgrave Macmillan UK, 2010. http://dx.doi.org/10.1057/9780230251359_2.

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Li, Jinglin. "Conclusion: Confucian Edification and Contemporary Society." In Key Concepts in Chinese Thought and Culture, 115–19. Singapore: Springer Nature Singapore, 2022. http://dx.doi.org/10.1007/978-981-19-4196-2_7.

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Leung, Elly. "Governmentality and the Chinese Workers in China’s Contemporary Thought Management System." In The Palgrave Handbook of Management History, 1367–85. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-62114-2_97.

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Leung, Elly. "Governmentality and the Chinese Workers in China’s Contemporary Thought Management System." In The Palgrave Handbook of Management History, 1–19. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-62348-1_97-1.

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Meyer, Heinz-Dieter. "Civility, Education, and the Embodied Mind—Three Approaches." In Knowledge and Civil Society, 291–308. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-71147-4_14.

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AbstractIn this paper I explore conceptions of the embodied mind or heart-mind in three major global traditions: the Chinese (Confucian and Daoist) teachings on inner cultivation, especially the integration of hot and cold cognition (Slingerland 2014); the idea of sophrosyne or self-regulation in accord with wisdom that has long been the chief educational ideal of the Greek cultural cosmos; and the Buddhist-inspired idea of mindfulness which is now finding increasing applications in education. All three, I suggest, agree on a for our contemporary debates crucial point: that the reliably “civil” person is one whose moral development has matured to a point where their intellectual and moral capacities, their heart and mind (or “heart-mind”), achieve a degree of balanced integration. As the commonalities of these traditions are coming into view to a global community of education, we have a perhaps a new opportunity to recover a deeper sense of education that goes beyond the mere technical and instrumental competence that now preoccupies educational thought in many national and international influential reform projects.
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"Contemporary Chinese Social and Political Thought." In Routledge International Handbook of Contemporary Social and Political Theory, 379–92. Routledge, 2011. http://dx.doi.org/10.4324/9780203875575-36.

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"The “spirit” of capitalism in China: Contemporary meanings of Weber’s thought." In Chinese Capitalisms, 63–94. BRILL, 2008. http://dx.doi.org/10.1163/ej.9789004168244.i-283.34.

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Wu, Guanjun. "Hegel’s Two Faces: Chinese Thought Since the “New Era”." In Studies on Contemporary China, 15–33. WORLD SCIENTIFIC, 2018. http://dx.doi.org/10.1142/9789813237001_0002.

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Conference papers on the topic "Contemporary Chinese thought"

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Mingming, Jiang. "Research on Integrity Thought in Traditional Chinese Culture and Contemporary Value." In 2015 International Conference on Social Science and Technology Education. Paris, France: Atlantis Press, 2015. http://dx.doi.org/10.2991/icsste-15.2015.178.

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Sheng, Lei. "New Thought on Traditional Chinese Industrial Art in Cultural Creative Industry." In 3rd International Conference on Arts, Design and Contemporary Education (ICADCE 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/icadce-17.2017.71.

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Ren, Peinan. "Differences Between English and Chinese Thought Patterns and Their Influences on Translation and Writing." In Proceedings of the 4th International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iccessh-19.2019.279.

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DISSANAYAKE, Ishini Samadhi. "HAPPINESS THROUGH THE CONFUCIUS’S PHILOSOPHICAL THEORY." In Proceedings of The Third International Scientific Conference “Happiness and Contemporary Society”. SPOLOM, 2022. http://dx.doi.org/10.31108/7.2022.13.

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Confucius was born over 2,500 years ago and Confucius died at the age of 72 in 479 BCE (Rainey 2010: 21). Though he is called Confucius throughout most of the world, that name is actually the Latinized form of his Chinese name, Kong Fuzi, or Master Kung (Dorothy & Hoobler 2009: 10).Confucianism became the ascendant philosophical system of China for more than 2,000 years. It is a system of thought based on the teachings of Confucius, who lived from 551 to 479 BCE (Dorothy & Hoobler 2009: 10). It has been imbued in every aspect of Chinese life which steeps through its history, state affairs and social life. Most importantly, its ethics aided immensely to shape society and remarkably impacted on daily lives. Consequently, still on any given day one can see hundreds and hundreds of people, most in family groups or tour groups visit Confucius’ birthplace in the Chinese city of Qufu which is considered as a UNESCO World Heritage Site. The Confucianism elements also can be seen in Vietnamese, Korean, and Japanese cultures due to the expansion of Chinese civilization. Thus, the majority of the three million tourists who visit Confucius’ birthplace within a year are from China, Korea or Japan. Even though in the past decades East Asia has had a blistering phase of modernization, one can still see that Chinese, Korean, or Japanese remnants contending with the ancient morals of Confucius. “Confucius, then, ranks with Abraham, Jesus, Muhammad, and Siddhartha Gautama (better known as the Buddha), and Aristotle and Plato, as one of the founders of modern civilization” (Schuman 2015: 14).
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Yang, Chenglin. "Cultivating Sentiment and Soul and Poetically Living The Creation Thought and Aesthetic Features of Ancient Chinese Garden Architecture." In Proceedings of the International Conference on Contemporary Education, Social Sciences and Ecological Studies (CESSES 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/cesses-18.2018.214.

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Zeng, Haijin. "INFLUENCE OF CHRISTIANITY ON THE CREATIVITY OF THE GUANGDONG POET HUANG LIHAI." In 9th International Conference ISSUES OF FAR EASTERN LITERATURES. St. Petersburg State University, 2021. http://dx.doi.org/10.21638/11701/9785288062049.25.

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Huang Lihai is one of the most active contemporary Chinese poets in the past two decades. His poems are a return to poetry, language and life. In the era of change and grand discourse dominating the aesthetic interpretation of literature, Huang Lihai’s poetry and spiritual exploration have obvious implications. His vitality in poetry creation and poetry activities has an important connection with his Christian faith and his thought resources. Huang Lihai pays close attention to individual life with heavy religious feelings, and tries to restore the relationship between man and god, the relationship between man and man, and the relationship between man and nature in the post-modern era. Backed by belief, he maintained human dignity and integrity with poetry, and opened up the divine dimension of poetry writing, which opened up a new aesthetic dimension for the Chinese contemporary poetry.
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Zhang, Mengyun. "THE RELATIONSHIP BETWEEN WANG MENG AND THE RUSSIAN LITERATURE — A STUDY OF WANG MENG’S ACCEPTANCE AND VARIATION OF RUSSIAN AND SOVIET LITERATURE IN THE 30 YEARS OF CHINESE CONTEMPORARY LITERATURE." In 9th International Conference ISSUES OF FAR EASTERN LITERATURES. St. Petersburg State University, 2021. http://dx.doi.org/10.21638/11701/9785288062049.33.

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Wang Meng is one of the Chinese writers whose works have been most translated in Russia, and even the sales of translations of the same work in Russia have greatly exceeded the sales in China. It can be said that Wang Meng’s influence on Russia is the same as that of Russian literature on Wang Meng’s life, and the latter is an indispensable cause of the former. This paper takes the period from the founding of the People’s Republic of China to the late period of 1980s as the timeline, the influence of Soviet literature on Wang Meng’s writing during the Sino-Soviet period, and the variation of Wang Meng’s acceptance of Russian and Soviet literature in the new period. Combined with text analysis, the author explains the literary phenomenon of writer Wang Meng. First of all, the influence of Soviet literature on Wang Meng’s writing during the Sino-Soviet period was divided into two parts: one is the “invisible” imitation of Russian and Soviet literature by contemporary Chinese writers; the other is Wang Meng’s inheritance and influence of Soviet literature. Among them, the Slavic spirit in Wang Meng’s works and the “revolutionary” theme in Wang Meng’s novels are the innovations of this article. In the second, the author separately analyzes three aspects: Wang Meng’s practice of Bakhtin’s carnivalized poetics, the change from idealism to realism, and the Orthodox spirit, Lao Zhuang thought and Wang Meng’s literary worldview. According to the language expression, the author’s creative style and the writers’ literary thought analysis, author explored Wang Meng’s acceptance and transformation of Soviet literary theories, literary genres, and Russian national spirit after the 1980s, and revealed Wang Meng’s reform and innovation in the literary path. Furthermore, from this perspective, examine the reasons why Wang Meng’s novel creation can stand on its own, repeatedly innovate, and the literary charm is evergreen.
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Liu, Yue, and Honghe Liu. "The Inspiration of “Universal Harmoniousness” Thoughts for the Contemporary Chinese Diplomacy." In 2015 International Conference on Education, Management, Information and Medicine. Paris, France: Atlantis Press, 2015. http://dx.doi.org/10.2991/emim-15.2015.85.

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Tian, Mengmeng. "Study on the Holism Thoughts in Contemporary Chinese Primary and Secondary Schools Education." In 2018 8th International Conference on Social science and Education Research (SSER 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/sser-18.2018.13.

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Li, Yi. "The Application of Philosophical Thoughts in Chinese Painting Creation." In Proceedings of the 4th International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iccessh-19.2019.200.

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