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Journal articles on the topic 'Legalism (Philosophy)'

Author: Grafiati

Published: 28 July 2024

Last updated: 5 July 2025

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1

Journal of Chinese Philosophy, Editors. "Legalism/Legism (Fajia ) and Legalist/Legist Teachings." Journal of Chinese Philosophy 28, no. 1-2 (2001): 151–59. http://dx.doi.org/10.1163/15406253-0280102008.

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2

Schneider, Henrique. "Legalism:." Journal of Chinese Philosophy 38, no. 1 (2011): 46–63. http://dx.doi.org/10.1163/15406253-03801005.

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3

Vittinghoff, Helmolt. "Chapter 5: Legalism/Legism (fajia) and legalist/legist teachings." Journal of Chinese Philosophy 28, no. 1‐2 (2001): 151–59. http://dx.doi.org/10.1111/0301-8121.00039.

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4

Cheng, Chung-Ying. "Understanding Legalism in Chinese Philosophy." Journal of Chinese Philosophy 38, no. 1 (2011): 1–3. http://dx.doi.org/10.1163/15406253-03801001.

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5

Han, Yong‑jie. "Exploring the Relationship between Hanfeizi’s Legalist Philosophy and the Han’s Yang Confucian Yin Legalism －Focusing on Yin Legalism－." Journal of Chinese Studies 107 (February 28, 2024): 231–61. http://dx.doi.org/10.36493/jcs.107.8.

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6

CHENG, CHUNG-YING. "PREFACE: UNDERSTANDING LEGALISM IN CHINESE PHILOSOPHY." Journal of Chinese Philosophy 38, no. 1 (2011): 1–3. http://dx.doi.org/10.1111/j.1540-6253.2010.01624.x.

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Pham, Lan Thi. "Philosophical underpinning of Han Feizi’s legalism and its significance in building the rule-of-law state in Vietnam today." XLinguae 17, no. 3 (2024): 95–106. http://dx.doi.org/10.18355/xl.2024.17.03.08.

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This paper explores the complex relationship between ancient Legalist ideals and the current demands of governance in Vietnam's communist state governed by the rule of law. Given the current state of industrialization and modernization in the country, it is crucial to reassess and adjust socio-political structures to effectively tackle new issues and meet the ambitions of the people. The study argues that Han Feizi's Legalism, a fundamental aspect of Eastern political philosophy, offers valuable insights and historical knowledge that can contribute to the current endeavors to improve and revitalize governance systems in Vietnam. This essay examines Han Feizi's treatise on Law to reveal the philosophical principles and practical uses of Legalism in the context of socialist administration, legal reform, and ethical considerations. Our paper proposes a governance model that combines Legalist principles of clear and impartial rules with Vietnam's socialist beliefs, aiming for a balanced approach. The knowledge obtained from foreign studies reinforces the ability of Legalism to tackle current governance challenges, indicating possibilities for incorporating these ancient principles with modern legal and administrative reforms. We seek to contribute to the discussion on establishing a strong, fair, and adaptable socialist state governed by the rule of law in Vietnam. We emphasize the ongoing significance of Han Feizi's Legalism in effectively managing the intricacies of contemporary government.

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Liu, Ziqi, and Donghui Song. "Analysis of the Rise and Fall of the Qin Dynasty in Relation to Legalism." Communications in Humanities Research 4, no. 1 (2023): 359–66. http://dx.doi.org/10.54254/2753-7064/4/20220579.

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This study mainly focuses on how the ancient Chinese philosophy, Legalism, affected the Qin in its warring state and empire periods. This essay will proceed chronologically from how the idea of Legalism emerged in Qin-Shang Yangs law reformation, how it brought Qin to become a glorious state in the warring state period, how it affected Qin to become a centralized empire with the system of prefectures and counties, and finally, how it caused the fall of Qin. Legalism was one of the core reasons why Qin could evolve into the first empire and others could not, but due to its cruelty, it was abandoned by the empire afterward eventually. Legalism was a practical philosophy under some specific circumstances but not always. The core of Legalism is how everyone will be doing things due to their best interest, so there is a need for strict and precise laws is correct. However, the way of processing Legalism in an extreme way was not acceptable under a peace period, and Qin fell to establish cultural recognition of the new empire.

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SCHNEIDER, HENRIQUE. "LEGALISM: CHINESE-STYLE CONSTITUTIONALISM?" Journal of Chinese Philosophy 38, no. 1 (2011): 46–63. http://dx.doi.org/10.1111/j.1540-6253.2010.01630.x.

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10

Michelman, Frank I. "Legalism and Humankind." Social Philosophy and Policy 9, no. 2 (1992): 190–208. http://dx.doi.org/10.1017/s0265052500001473.

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Prescriptive political and moral theories contain ideas about what human beings are like and about what, correspondingly, is good for them. Conceptions of human “nature” and corresponding human good enter into normative argument by way of support and justification. Of course, it is logically open for the ratiocinative traffic to run the other way. Strongly held convictions about the rightness or wrongness, goodness or badness, of certain social institutions or practices may help condition and shape one's responses to one or another set of propositions about what people are like and what, in consequence, they have reason to value.

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Goldin, Paul R. "Persistent Misconceptions about Chinese “Legalism”." Journal of Chinese Philosophy 38, no. 1 (2011): 88–104. http://dx.doi.org/10.1163/15406253-03801008.

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GOLDIN, PAUL R. "PERSISTENT MISCONCEPTIONS ABOUT CHINESE “LEGALISM”." Journal of Chinese Philosophy 38, no. 1 (2011): 88–104. http://dx.doi.org/10.1111/j.1540-6253.2010.01629.x.

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13

Boesche, Roger. "Han feizi's legalism versus kautilya'sArthashastra." Asian Philosophy 15, no. 2 (2005): 157–72. http://dx.doi.org/10.1080/09552360500123840.

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Franceschet, Antonio. "Cosmopolitan ethics and global legalism." Journal of Global Ethics 1, no. 2 (2005): 113–26. http://dx.doi.org/10.1080/17449620500319320.

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15

Hurd, Ian. "The Empire of International Legalism." Ethics & International Affairs 32, no. 3 (2018): 265–78. http://dx.doi.org/10.1017/s0892679418000394.

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AbstractThe international rule of law is a political system of governance. It rests on the expectation that governments will abide by their legal obligations and so defines what counts as appropriate behavior for states. The relationship between law and politics in global governance is better understood as an empire of global legalism than as an anarchic world of sovereign states. Legal justification is the lingua franca of legitimation contests among governments, as states strive to show that their preferred policies are lawful and that those they oppose are unlawful. Seeing the world this way helps to show the political content of international law: neither a neutral framework that sustains all viewpoints nor an inherently progressive contribution to global order, international law is a political system of governance that advances some interests at the expense of others, and our attention should be directed toward assessing which interests are served by the turn to global legalism and at whose expense.

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16

Dossa, Shiraz. "Liberal legalism: Law, culture and identity." European Legacy 4, no. 3 (1999): 73–87. http://dx.doi.org/10.1080/10848779908579973.

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17

Moyn, Samuel. "Judith Shklar on the Philosophy of International Criminal Law." International Criminal Law Review 14, no. 4-5 (2014): 717–37. http://dx.doi.org/10.1163/15718123-01405013.

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This article revives Judith N. Shklar’s Legalism (Harvard University Press, 1964) with an eye to its relevance to international criminal law today. It examines her general jurisprudential outlook, and critique of various prominent mid-century positions, before turning to her account of the Nuremberg Trials. Showing that her defense of those trials may fail, the article concludes by suggesting that the book’s failure may make it more relevant to the contemporary enterprise of international criminal law rather than less.

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18

Harris, Eirik Lang. "Legalism: Introducing a Concept and Analyzing Aspects of Han Fei's Political Philosophy." Philosophy Compass 9, no. 3 (2014): 155–64. http://dx.doi.org/10.1111/phc3.12099.

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19

Chen, Lei, and Rongping Yang. "The Influence of Traditional Chinese Culture on Educational Philosophy and Practice." Contemporary Education and Teaching Research 4, no. 07 (2023): 322–26. http://dx.doi.org/10.61360/bonicetr232013010707.

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In the context of globalization and technologization, modern Chinese education is facing rapid changes and challenges. Through an in-depth discussion of the influence of Chinese traditional culture, especially Confucianism, Taoism, and Legalism, on educational philosophy and practice, this paper analyzes the changes in teaching methods, teaching content, and educational evaluation, reveals the use of traditional culture in modern educational practice, and considers how to draw on and apply the wisdom of traditional culture in the current educational challenges.

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Bin Hasan, Zulkifli. "From legalism to value-oriented Islamic finance practices." Humanomics 32, no. 4 (2016): 437–58. http://dx.doi.org/10.1108/h-07-2016-0051.

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Purpose This paper aims to provide analysis on the state of Islamic finance through critical appraisal on its current form and practices. This paper argues that the current form of Islamic finance practices is due to its legalistic approach and hence requires value-oriented reform. In this regard, Shari’ah governance system can be one of the mechanisms toward such reformation. Design/methodology/approach This paper uses case study research method and comparative studies of other’s works to develop understanding on the extent of Islamic finance practices. The study utilizes descriptive, comparative and critical analysis approaches in extracting and analyzing the information. Findings The literature has indicated the growing frustration of scholars and proponents of Islamic economics on the failure of Islamic finance in addressing the real economic and ethical issues beyond the legal realm of Shari’ah compliance. Legalism leads to a narrow understanding and ignores certain dimensions of Islamic finance practices. Considering all factors and through critical observation, this paper argues that the current form of Islamic finance practices is due to its legalistic approach and hence requires value-oriented reform. At this juncture, the paper suggests that Shari’ah governance system can be one of the mechanisms toward such reformation. Originality/value This paper provides valuable discussion and fresh and recent information on Islamic finance practices, including Shari’ah governance practices of Islamic financial institutions (IFIs) through case studies. The study shares experience of Malaysia in developing its Islamic finance framework and practices from legalistic toward value-oriented approach.

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21

Callahan, Daniel. "Escaping from Legalism: Is It Possible?" Hastings Center Report 26, no. 6 (1996): 34. http://dx.doi.org/10.2307/3528757.

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22

Lyon, Arabella. "Rhetorical Authority in Athenian Democracy and the Chinese Legalism of Han Fei." Philosophy & Rhetoric 41, no. 1 (2008): 51–71. http://dx.doi.org/10.2307/25655299.

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Lyon, Arabella. "Rhetorical Authority in Athenian Democracy and the Chinese Legalism of Han Fei." Philosophy & Rhetoric 41, no. 1 (2008): 51–71. http://dx.doi.org/10.5325/philrhet.41.1.0051.

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24

Lyon, Arabella. "Rhetorical Authority in Athenian Democracy and the Chinese Legalism of Han Fei." Philosophy and Rhetoric 41, no. 1 (2008): 51–71. http://dx.doi.org/10.1353/par.2008.0004.

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25

MALINOVSKY, Alexei, and Pavel DOBROTVORSKY. "Dialectics of Philosophical Pillars of the Law and Development Doctrine." WISDOM 1, no. 1 (2021): 138–46. http://dx.doi.org/10.24234/wisdom.v1i1.668.

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This article analyses the philosophical foundations of the Law and Development doctrine, which has been used as a practical tool since the 1950s in many countries in an attempt to improve their socio-economic conditions. Since the adoption of the UN Resolution on Sustainable Development Goals in 2015, most countries have been making efforts to achieve it. We emphasize two philosophical-legal traditions in Law and Development under consideration, which in many respects display antagonistic attitudes to each other: liberal legalism and the ideas of postmodernism philosophy, in particular, the ideas of post-development. The dialectics of this contradiction is revealed in an attempt by liberal legalism to spread itself beyond the western legal systems. Postmodernism, which has been influenced by left-wing political and legal doctrines (neo-Marxism), is aimed at taking into account the interests of local cultures and more equitable distribution of global public goods as a development priority. Following the logic of G. F. Hegel, the evolution of Law and Development can be presented as the spiral reflecting the interaction of law and development theories that began to unwind in the second half of the XX century and continues its upward movement to the present moment.

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26

Kallinikos, Panagiotis. "Political Realism in the Chinese Warring States Period and the European Renaissance:." Conatus 8, no. 1 (2023): 127–66. http://dx.doi.org/10.12681/cjp.29669.

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Τhis article presents the basic similarities and differences between the Political Realism of Niccolò Machiavelli in the 15th century A.D., i.e. during the Renaissance in Europe, and the Chinese Legalism of Han Fei in the 3rd century B.C., during the Warring States period. It could be supported that Political Realism and Political Legalism share numerous elements that bring them closer rather than apart. The fundamental works written by the main representatives of these two political doctrines, namely the Prince by Machiavelli and the Han Feizi by Han Fei, are addressed to living political leaders, specifically Lorenzo de' Medici and the governor of the Hann state in the Warring States historical period (476-221 B.C.) respectively. Both philosophical movements emphasize the importance of statesmanship in a ruler and reject the idealistic approach to politics. Machiavelli and Han Fei do not promote a cruel leadership, but straightforwardly condemn morality alone as insufficient for the establishment of a state. Both of them try to replace previous models of virtuous political philosophy – that of classical antiquity in the case of Machiavelli and that of Confucianism in the case of Han Fei – with a new notion of political correctness which takes into account the urgency of the moment and ensures political stability.

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27

Capron, Alexander Morgan. "Morality and the State, Law and Legalism." Hastings Center Report 26, no. 6 (1996): 35. http://dx.doi.org/10.2307/3528758.

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28

MOODY, PETER R. "HAN FEI IN HIS CONTEXT: LEGALISM ON THE EVE OF THE QIN CONQUEST." Journal of Chinese Philosophy 38, no. 1 (2011): 14–30. http://dx.doi.org/10.1111/j.1540-6253.2010.01626.x.

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29

Sagikyzy, Ayazhan, and Galym Malik. "Confucianism and legalism about the phenomenon of power." Journal of Philosophy, Culture and Political Science 87, no. 2 (2024): 20–31. http://dx.doi.org/10.26577/jpcp.2024.v88-i2-03.

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This article examines the conceptual differences and similarities in the teachings of Confucius and Lao Tzu regarding the phenomenon of power. The research is based on the analysis of the primary sources: Confucius and Lao Tzu, in order to identify their philosophical views on the nature, function and principles of power in government. The key texts of Confucius and Lao Tzu are analyzed in detail, which allows a deeper understanding of their vision of power and governance. The purpose of the article is a comparative analysis of the doctrine of power in Confucianism and the philosophical justification of despotic power in the ancient Chinese epic-political doctrine «fa jia» (in the Western tradition it is called legalism). The study of the phenomenon of power in the philosophy of ancient China inevitably leads to the consideration of two key figures - Confucius and Lao Tzu. These thinkers offered different but complementary views on the nature of power and the governance of society. Power, according to Confucius, should be based on the moral qualities of the ruler. A wise leader serves as an example for his subjects, establishing stability and harmony. Confucius argued that the moral self-improvement of a leader is the basis for the legitimacy of his authority. The Legists argued that optimal control is achieved through minimal intervention. The ruler should allow natural processes to occur smoothly, avoiding excessive control and coercion. Softness and fluidity are more important than strength and rigidity. Both Confucians and legists alike considered the relationship of man, society and the state. They considered hierarchy to be the principle of this ratio. At its top is the state headed by the ruler, the middle is occupied by society, and at the bottom is a person. A person belongs to society, and both of them belong to the state. The state belongs to the ruler (monarch). Thus, both Confucians and Legists recognized the same form of government as the only correct ones. Both also saw the ideal of a state structure in an exemplary manner. However, the understanding of the methods by which this order is achieved is fundamentally different between Confucians and Legists.

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Constantin, George-Dumitru, Crisanta-Alina Mazilescu, Teodora Hoinoiu, et al. "Attitude of Romanian Medical Students and Doctors toward Business Ethics: Analyzing the Influence of Sex, Age, and Ethics Education." European Journal of Investigation in Health, Psychology and Education 13, no. 8 (2023): 1452–67. http://dx.doi.org/10.3390/ejihpe13080106.

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This study investigated the attitude of Romanian medical students and doctors toward business ethics by measuring the preference for a particular ethical philosophy, namely, the preference for Machiavellianism, moral objectivism, social Darwinism, ethical relativism, and legalism. At the same time, this study aimed to explore the influence of sex, age, and ethics education on the attitude toward business ethics. The data collection was performed using a voluntary self-administered online survey including the Attitudes Toward Business Ethics Questionnaire (ATBEQ) instrument. Our findings show that the values based on which Romanian medical students and doctors make business decisions belong predominantly to the moral objectivism philosophy, which is grounded on rational actions based on a set of objective moral standards.

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Komarzyca, Daniel. "Analiza istotnych politycznie przemian taoizmu — od filozoficznej wolności do religijnego autorytetu." Cywilizacja i Polityka 16, no. 16 (2018): 341–72. http://dx.doi.org/10.5604/01.3001.0013.1596.

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This paper provides an analysis of the gradual degeneration of philosophical-libertarian Taoism (the Lao-Zhuang tradition, including Neo-Taoism) into religious-authoritarian Taoism (the Huang-Lao tradition, including Taoist religion). It emphasizes not only the influence of Yang Zhu and Hui Shi on early Taoist philosophy but also the influence of Legalism (and Indian Buddhism) on later religious-authoritarian Taoism. The main thesis of the paper is that the transformation of Taoist political thought was caused primarily by the rulers' policy.

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Ani, Dou. "The Main Framework of Ancient Chinese Management Thought from the Perspective of Traditional Culture." Transactions on Social Science, Education and Humanities Research 9 (July 8, 2024): 124–30. http://dx.doi.org/10.62051/kbsnw609.

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Ancient Chinese management philosophy is an important component of traditional Chinese culture, reflecting the thinking and summary of management practices by ancient Chinese people. This article summarizes the core viewpoints of major schools of thought such as Confucianism, Taoism, and Legalism from the perspective of traditional culture, as well as their implications for modern management. Through in-depth exploration of ancient management ideas, we can better understand the values and management concepts of traditional Chinese culture, and provide inspiration and reference for contemporary management practices.

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Gao (高華平), Huaping. "On the Mohist Critique of Other Pre-Qin Schools of Philosophy." Journal of Chinese Humanities 7, no. 1-2 (2021): 52–78. http://dx.doi.org/10.1163/23521341-12340108.

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Abstract Mohism was the first ideology in the pre-Qin period to engage in open critique. Although it shared a common origin with Confucianism, Mohists criticized Confucianism by claiming that “in the teaching of the Confucians there are four elements sufficient to ruin the empire.” Later students of Mohism went so far as to launch personal attacks against Confucius, the founder of Confucianism. Mohist discourse on the concepts of “universal love,” “exalting worthiness,” “reverence for ghosts,” and “opposition to fatalism” mostly aimed at criticizing the philosopher Yang Zhu, especially his concepts of “action in one’s self-interest,” “not exalting worthiness,” “disbelief in ghosts,” and “resting content in the dispositions of one’s inborn nature.” Although, at the time of the Mohists, the schools of thought on yin-yang, diplomacy, legalism, names or logic, agriculture, and syncretism had not officially formed, some of their concepts and ideologies had already begun to emerge. As a result, the Mozi contains many criticisms of them.

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Zhao, Yiran. "Analysis of the Cultural Duality in Eastern Asia." Communications in Humanities Research 4, no. 1 (2023): 636–41. http://dx.doi.org/10.54254/2753-7064/4/20220968.

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For a long time, Confucian culture has been synonymous with Chinese culture and Eastern Asian culture. From a historical standpoint, most cultural heritages of Eastern Asia originated in China as one of the oldest civilizations on earth, so the two terms were often used interchangeably to reflect the dominant influences of Chinese cultures on the rest of Eastern Asia. While Confucian philosophy has made itself a single most iconic cultural symbol of Eastern Asia with its emphasis on etiquette and morality, the discussion of whether Confucianism closely represents the substance of Eastern Asian culture has rarely been evaluated with a particular historical context. Under the fundamental social transitions from aristocracy in the Zhou dynasty to a unified dictatorship in Qin Dynasty, Confucian thoughts themselves were challenged by other anti-Confucian ideologies that seek compatibility with the changing regimes. The most notable of them is a school of thought known as Legalism. As two completely split views, both Confucianism and Legalism have been deeply intertwined in the history of China and eventually integrated into the complex cultural identities of Eastern Asians. The causes and implications of the existence of such contrary duality in the cultures of early China and later Eastern Asia will be the topics of interest in the paper.

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Lasiyo, Lasiyo. "Assimilation of Tung Chung Shu’s Philosophy and the Development of Multiculturalism." Jurnal Filsafat 34, no. 1 (2024): 47. http://dx.doi.org/10.22146/jf.89576.

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The purpose of this article is to explore the thoughts of the philosopher Tung Chung Shu who is a figure in Chinese philosophy. Tung Chung Shu managed to compile several aspects of philosophy and culture that developed in China during the Han dynasty. Tung Chung Shu's thought has relevance to the development of multiculturalism, especially in Indonesia amid globalization today. The condition of the Chinese nation has a different cultural background and has succeeded in reformulating the unifying ideology of the country so that it can improve the condition of a society that is experiencing chaos. The philosophy and culture of the Chinese nation that developed when in this condition was the Han Dynasty which was dominated by Taoism, Legalism, and Confucianism. A Chinese philosopher, Tung Chung Shu, combined the three schools with the core teachings of jen, yi, l, chi, and hsin with the main goal of realizing a happy, prosperous, and safe society. The situation of differences that exist in people's lives gave birth to multiculturalism which offers a cultural paradigm to understand and interpret the differences that develop in people's lives. This research uses the abstraction analysis method and then analyzes it through a comparative interpretative approach that begins with description and historical continuity. The results showed that (1) the condition of differences in society can be avoided from conflict if the government can implement multiculturalism policies in regulating the order of government as in Tung Chung Shu's thinking about good governance (2) the condition of a country depends on the attitude of the country's leaders so that the condition of multicultural society can be safe, harmonious, peaceful, prosperous cannot be separated from the role of state leaders (3) in addressing differences need the attitude of wisdom, humanity, courage, wisdom and virtue as the philosophical thought of Tung Chung Shu. In line with the conditions of the multicultural Indonesian nation, Tung Chung Shu's thoughts can be a reference in efforts to develop multiculturalism in Indonesia. This argument is supported by the situation and conditions of the Indonesian nation which has a diversity of ethnicities, cultures, religions, regions, and different cultural traditions.

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Ward, Cynthia V. "On Difference and Equality." Legal Theory 3, no. 1 (1997): 65–99. http://dx.doi.org/10.1017/s1352325200000641.

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The concept of “difference” forms the core of contemporary attacks on “liberal legalism” and is central to proposals for replacing it. Critics charge that liberal law quashes difference because it grounds political equality and individual rights in the assumption that all persons share certain “samenesses,” such as rationality or autonomy. In the words of the philosopher Iris Marion Young, “liberal individualism denies difference by positing the self as a solid, self-sufficient unity, not defined by or in need of anything or anyone other than itself.” The claim is that this “sameness”-based vision of equality is in fact an exercise of power, reflecting a highly specific model of personhood that was constructed by and for a white male elite and ensures its continued social dominance. Liberalism's critics conclude that the achievement of social justice will be possible only when sameness-based conceptions of equality are rejected.

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37

Buczek, Lech. "Law in Imperial China in the research of Father Professor Antoni Kość SVD." Gdańskie Studia Azji Wschodniej, no. 24 (December 2023): 95–107. http://dx.doi.org/10.4467/23538724gs.23.026.19021.

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The article concerns Chinese law in the imperial period as presented in the research of Father Professor Antoni Kość SVD. The philosophical foundations of Chinese law are analysed mainly from the point of view of Confucianism and Legalism. In order to show the particular character of Chinese law, an outline of the assumptions of other philosophical and religious schools is also presented. The subject of the article is the preserved legal codes, the system of state authorities and taxes, the structure of the social hierarchy, and individual branches of law. The aim of the article is to show the changing nature of the Chinese legal system over the course of successive Chinese dynasties. The article attempts to answer the question as to which of the foundations of Chinese philosophy have influenced Chinese law to the greatest extent. The main research methods used are historical and legal analysis.

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HUE, MING-TAK. "The Influence of Classic Chinese Philosophy of Confucianism, Taoism and Legalism on Classroom Discipline in Hong Kong Junior Secondary Schools." Pastoral Care in Education 25, no. 2 (2007): 38–45. http://dx.doi.org/10.1111/j.1468-0122.2007.00406.x.

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39

Berényi, László, and Nikolett Deutsch. "Corporate Social Responsibility and Business Philosophies among Hungarian Business Students." Sustainability 13, no. 17 (2021): 9914. http://dx.doi.org/10.3390/su13179914.

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This study attempts to identify a relationship between the perception of corporate social responsibility (CSR) and the business philosophies (Machiavellianism, moral objectivism, legalism, ethical relativism, social Darwinism) among Hungarian business students. The goals of the investigations are (1) to explore the perception of CSR, (2) to analyze which business philosophies describe the students, and (3) to characterize typical patterns by means of cluster analysis. The data collection was performed by means of a self-administered, voluntary online survey including the Attitudes Toward Business Ethics Questionnaire (ATBEQ) instrument. Grouping effects were tested with non-parametric analysis of variance; cluster analysis used the K-Means method. The research sample consisted of 865 responses. Machiavellianism was found to be the most dominant business philosophy among the respondents. The cluster analysis shows three patterns, namely (1) CSR believers, (2) large business-oriented, and (3) skeptic. The correlations between CSR perception and business philosophy scores confirm the relationship assumed. The understanding of the value system of the students allows targeted curriculum development for the higher education institutions and, as a result, a more effective approach to CSR applications. Moreover, the result on business philosophies itself provides a contribution to cross-national contribution in the field. Future research should include the extension of the analysis to other students and business practitioners.

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Arnold, Clinton E. "Toothless Tiger or Roaring Lion? A Surrejoinder to Underwager and Wakefield." Journal of Psychology and Theology 20, no. 3 (1992): 295–98. http://dx.doi.org/10.1177/009164719202000329.

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Arnold focuses on three issues in his response to Underwager and Wakefield. (a) He recognizes the clarification of their understanding of the ontological status of Satan, but takes exception to their accusation that he understands the philosophy of science exclusively in logical positivist terms. On the contrary, he points out that it is Underwager and Wakefield who have a restricted understanding of the role of worldview in relationship to the issue of evil spirits. (b) Arnold once again suggests that Underwager and Wakefield's understanding of the present role of Satan is triumphalistic and far too restricted. He especially takes issue with their contention that Satan's only remaining capacity is to lie. Arnold also stresses the responsibility of believers to actualize their new identity in Christ as the primary means of resisting the influence of Satan. (c) Finally, Arnold contends that he is presenting the New Testament concept of freedom and thereby is certainly not leading people to a new form of legalism as Underwager and Wakefield charge.

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WEINSTEIN, RONI. "JEWISH MODERN LAW AND LEGALISM IN A GLOBAL AGE: THE CASE OF RABBI JOSEPH KARO." Modern Intellectual History 17, no. 2 (2018): 561–78. http://dx.doi.org/10.1017/s1479244318000264.

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During the late sixteenth and early seventeenth centuries, Rabbi Joseph Karo composed two major Jewish codes of law: the Beit Yosef, and its abridged version, Sulchan ‘Aruch. Though several centuries of legal discussion and scholarship have passed since their publication, these double codes of law were never superseded. This codification project defined the axial place of law in Jewish tradition. I argue that it responded to changes in legal processes and the enforcement of law that simultaneously transformed early modern Europe and the Ottoman world. Transcontinentally connected changes in political institutions—the formation of a centralized Islamic empire in the Ottoman case, and the formation of centralized states in Europe—dramatically redefined the role of law and legal codification in the forging of state power and community identities. The resultant belief among Sephardi rabbis, including Karo, that changes in Jewish legal tradition were now needed, prompted a redefinition of Jewish legal culture, whereby law (a gradually centralized conception of it) began to be seen as the foundation of Jewish religious heritage and ethnic identity. Despite the absence of state backing, early modern transformations in Jewish law were thus part of comparable changes taking place in the European and Islamic legal worlds.

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Rentmeester, C. A. "Moral Damage to Health Care Professionals and Trainees: Legalism and other Consequences for Patients and Colleagues." Journal of Medicine and Philosophy 33, no. 1 (2008): 27–43. http://dx.doi.org/10.1093/jmp/jhm006.

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Yao, Dadui. "Qian Xuexi and William Empson’s Discussion of Arthur Waley’s English Translation of the Daodejing." Religions 13, no. 8 (2022): 751. http://dx.doi.org/10.3390/rel13080751.

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Between June and August 1947, Qian Xuexi and William Empson exchanged 12 letters on the issue of Arthur Waley’s misinterpretation of the Daodejing. Through a thorough analysis of these new-found letters and Qian’s English translation of the Daodejing, I intended to show that the central arguments between Qian and Empson are around two major problems concerning Waley’s translation: Waley’s ideas of the Daodejing being part of the “Yoga-Quietism” tradition that Waley himself tried to invent, and Waley’s idea of opposing Daoism to Legalism. Qian firmly rejected that the ideas in the Daodejing were the same as some Western ideas. Neither did he accept that the ideas of the Daodejing were under the influence of either Western culture or Indian religious philosophy. Instead, Qian explained that the so-called “Yoga-Quietism” did not derive from China. Therefore, in his view, Waley’s approach was fundamentally problematic. Qian’s view eventually convinced Empson, who initially opposed Qian’s stance. Qian and Empson’s letters and Qian’s English translation of the Daodejing, though never published, indicate the value of Qian’s ideas and the meaning of their intellectual interaction.

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Giertych, Wojciech. "A Theological Appraisal of the Works of Anna A. Terruwe and Conrad W. Baars." Integratus 2, no. 2 (2024): 123–46. http://dx.doi.org/10.1521/intg.2024.2.2.123.

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Terruwe and Baars's explanation of neurotic repression is based upon Thomistic psychology. It has pastoral value, but it needs to be located within an authentic spiritual life. Their input shows what happens in the emotional sphere when moral teaching is excessively focused on voluntarist legalism and moral law and thus it is received not by reason or faith, but through disturbed feelings. The work of these Catholic psychotherapists is an important contribution to the necessary renewal of moral theology, akin to the works of other theologians who have noted shifts of emphasis in modern moral teaching all deriving from late mediaeval Nominalist philosophy. A return to the earlier theological synthesis of Aquinas offers a wider and optimistic perspective. The Dominican theologian had mentioned three ways that the control of the passions may be attempted, including the neurotic approach. Only the cultivation of virtue grants psychic wholeness and equilibrium. The opting for neurotic repression is caused by a deformation of the sensitive usefulness judgment (what Aquinas called the vis cogitativa) that is impacted by social pressure. Its correcting will facilitate the healthy eliciting of moral virtues and lead to internal psychic peace.

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Parkes, Graham. "Open Letter to President Xi Jinping on the Climate Crisis." Asian Studies 11, no. 2 (2023): 233–43. http://dx.doi.org/10.4312/as.2023.11.2.233-243.

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Although climate models predict that global heating will prove more devastating for China than for many other countries, and economic models have shown that a transition to a low-carbon economy would strengthen China in the long run, the Chinese leadership has failed to reduce fossil fuel consumption enough to avoid extremes of weather that are devastating the country. Not long after becoming president, Xi Jinping announced a project to ground “socialism with Chinese characteristics” in selected ideas from ancient Chinese philosophy and culture, promoting the agenda through quotations in his speeches from the Chinese classics, and especially Confucian and Daoist thought. These ideas turn out to be perfectly suited for a ‘reframing’ of worldviews that is required for thinking more productively about the climate crisis and developing political measures for dealing with it effectively. However, the Chinese leadership has failed to live up to its inspiring words, and has instead reverted to aggressive and repressive policies that are more in line with Chinese Legalism and Stalinism than with the Confucian, Daoist, and Marxist ideas that Xi Jinping has advocated. This has dealt a severe blow to China’s standing in the world and caused a huge loss of ‘soft power’ accumulated by previous regimes. With the United States in a shambles, the way is open for China to follow through on its promotion of traditional Chinese philosophy and take the lead, for the sake of the long-term well-being of its own people, in tackling the climate crisis—and thereby gain the greatest soft power triumph in history.

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Ivácson, András Áron. "The Joy of Knowledge Put Into Practice. The Cosmotechnical View on Acquiring Knowledge in Ancient China." Studia Universitatis Babeș-Bolyai Philosophia 68, Special Issue (2023): 61–74. http://dx.doi.org/10.24193/subbphil.2023.sp.iss.04.

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"Classical Chinese thought slowly formed from the 9th century BCE onward through the Spring and Autumn era but reached its pivotal point during the so-called Warring States era (5th to 2nd centuries BCE). According to historical records, during these three hundred years more than four hundred wars of different scales raged across the Chinese world. These wars brought with them their own consequences like famines and abject poverty, terrible inequality and disillusionment. An intellectual history forming in these conditions understandably and inevitably was influenced by these conditions. In this context, the Hong Kong philosopher Yuk Hui presents his thesis of “cosmotechnics”, the view that merely understanding the world is not enough, it is paramount to change it for the betterment of people’s lives. This is the theoretical underpinning of much of classical Chinese thought, according to Yuk Hui, and therefore also for the drive to acquire knowledge. Thus, one unique aspect of classical Chinese thought is its interminable insistence on how man’s every action must have a reason beyond that action itself and any sort of philosophizing that does not lead to practice in changing the environment for the good of the people inhabiting it, is a wasted and useless thought. Therefore, there are a number of words and concepts related to the acquisition of knowledge in Classical and modern Chinese, like “learning” 學, “teaching” 教, “discussion” 論, “argumentation” 辯, and so on, but all these are encompassed within “the way” 道, specifically the “correct way of doing a thing”, i.e.: actual practice, rather than mere thought alone. I aim to present several examples of this from remote Chinese antiquity and classical Chinese thought within the framework of what I term “cosmotechnical joy” stemming from making people’s lives better. Keywords: China, philosophy, thought, knowledge, pragmatism, Confucianism, Daoism, legalism"

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Young, Angus, Lawrence Lei, Brossa Wong, and Betty Kwok. "Individual tax compliance in China: a review." International Journal of Law and Management 58, no. 5 (2016): 562–74. http://dx.doi.org/10.1108/ijlma-12-2015-0063.

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Purpose The purpose of this paper is to review research about China’s individual tax compliance. While empirical research in this jurisdiction is still in its infancy, the scale of the problem might be under estimated, or at least over looked. Comparatively, tax compliance as a subject matter has received considerable attention in developed Western economies, where the data had revealed an increasing trend of taxpayers not complying with their tax obligations. Although, this issue had not received as much attention by the Chinese government, as the world’s second largest economy and one of the most populous nations in the world, tax compliance is of critical importance to the Chinese economy and welfare of its citizens. Therefore, it is crucial that a review about China’s tax compliance research should be conducted to identify gaps in the literature. Design/methodology/approach This paper focuses specifically on a review of empirical research about China’s individual tax compliance. While, this work is primarily descriptive, it builds on existing research to make normative recommendations aimed at improving tax compliance in China. Findings This paper reaffirmed earlier findings in the literature that Confucianism influences both Chinese social and individual ethical values, any attempt to foster greater tax compliance in China should appeal to the importance of taxes as contributions to the public funding of family and community welfare. However, what was missing from previous research is that the assumption about Chinese ethical values was overly narrow. Apart from Confucianism, another Chinese philosophy known as Legalism is also influential in prompting ethical behaviour, in particular on regulatory issues. Therefore, tax compliance in China drawing on Chinese ethical values should include both incentives and disincentives to prompt individuals to comply with their tax obligations. Research limitations/implications The observations and recommendations put forward in the paper are principle-based solutions drawn from Chinese ethical values. Furthermore, no detailed discussions on enforcement are included, as it is beyond the scope of the paper. Hence, the recommendations will require further empirical testing and should be examined in future research. Originality/value This review draws attention to a subject matter in China that has been overlooked. Apart from revisiting the key and related literature on China, this paper identified a gap that had been neglected in earlier research. Legalism, a less known Chinese ethical school of thoughts, is an important to the design of tax regulations prompting individuals to comply with their tax obligations.

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Galiev, R. S., A. V. Ivanov, and R. V. Nasirov. "On the Concepts of Traditional Legal Consciousness of China." Izvestiya of Altai State University, no. 5(127) (November 23, 2022): 54–59. http://dx.doi.org/10.14258/izvasu(2022)5-08.

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The modern world is on the threshold of tremendous changes in all spheres of life. The era of Western domination and the spread of the ideas of the European Enlightenment, which lasted for several centuries, is coming to an end. Built on rational principles, the project of modernity supposed secularization of social life on the basis of the theory of natural human rights and the principles of the rule of law. But the slogan of the rule of law resulted in the etatization of social life and the destruction of traditional forms of social organization and communication. Under these conditions, Western society, experiencing a state of crisis, turns to the East and tries to find there other options for building a normative-value system of society. The aim of the article is to define the place of Fa (law, formal law) in the value-normative system of traditional Chinese worldview. The integral system of the main categories of ancient Chinese philosophy on the example of Taoism, Confucianism and Legalism doctrines is disclosed. The protective function of Fa in public life is substantiated. The author concludes that the statement in the normative system of Chinese society the value of values and patterns of behavior, oriented to the lofty principles of humanity and virtue, explains the preservation of Chinese civilization and its ability to develop.

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Zakharova, Maria, and Vladimir Przhilenskiy. "Anti-Rawls or the Russian Way of Eurasian Integration." Russian Law Journal 7, no. 3 (2019): 12–37. http://dx.doi.org/10.17589/2309-8678-2019-7-3-12-37.

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This article examines Eurasian integration in the context of the ideas which accompany it and make possible the implementation of its practices, especially law-making and law-enforcement practices. The central theme of the article is the competition among values and social technologies claiming to play an integrating role. The starting point of this analysis is the theory of justice by John Rawls presented in the form of many interpretations thereof by legal theorists, as well as experts in the field of political and moral philosophy. It is examined based on assessments made from the standpoint of the politico-legal and socio-historical development of the West, as well as on attempts to look at this theoretical concept from a different cultural and civilizational point of view. Detailed consideration is given to the ideas and images of justice formed within the philosophical symbiosis of Confucianism and Legalism and providing a value-based legal identity of the Chinese civilization. The article shows that the ideas and values of the Rawlsian theory of justice are rooted in the political and legal history of European civilization and the dependence thereof on the philosophical and theoretical language of European enlighteners and even on the Indo-European national language family. As the main alternative to the neoliberal theory of justice, the article studies the philosophical and theoretical and politico-legal heritage of the Eurasianists. The theory of Eurasian law advanced by representatives of this movement is analyzed in depth. This type of legal relations, based on obligations, is considered as a special type of law capable of uniting heterogeneous entities without requiring their full unification or depriving them of their civilizational and value-based peculiarities. The authors analyze the real experience of economic and politico-legal integration, both within the framework of international organizations and at the level of inter-governmental [inter-country] cooperation. An assessment is made of the justifiability of the claims of Eurasianist philosophy regarding its ability to successfully provide integration processes in this part of the world.

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Krakowiak, Józef Leszek. "Post-Kantian Elements in the Intersubjectively Constituted Subject of Universalism as a Metaphilosophy." Dialogue and Universalism 30, no. 2 (2020): 93–135. http://dx.doi.org/10.5840/du202030220.

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This comparative essay about two kinds of interpersonal-centric humanism is dedicated to the memory of professor Janusz Kuczyński and his conception of dialogical universalism as a metaphilosophy, and shows Immanuel Kant’s thought as a ceaseless source of inspiration for all anti-conservatives and universalists. Kant’s philosophy gave man an unforgettable sense of freedom, because it not only posed the imperative of building a pan-human community of all rational beings, but also revealed the above-natural sense of the human species’ imposition of purposefulness upon itself, and the realisation of this purposefulness in the form of a republican federation of free states dedicated to co-creating eternal peace. Kantian ethics did not reach beyond the obligations people had towards one another, hence it was functionally anthropological and uninfluenced by religion, which re-situated philosophy with regard to scientific cognition and religious experience, giving rise to a metaphysics of anthropological responsibility for the condition of the spiritual freedom this ethic propounded. Kant revealed the existence of a metaphysical difference in the sphere of being—between the determinism of nature and the moral kingdom of freedom—without direct reference to the transcendental source of these two essentially different worlds. Kant was the first to set morality rooted in the autonomy and unanimous will of all rational beings—or true humanity—against legal and religious legalism. Kant laid weight on the processual character of man’s self-education to social life through the sense of commitment to self-improvement for the benefit of the solidary co-existence of all rational beings that he developed in himself as a rational being. Thus created freedom is founded on the selflesness of goodness and represents a new quality of being that only manifests itself and evolves in community, interpersonalcentrically. It is a universalistic approach capable of gradually neutralising the human inclination towards radical evil.My attempt to compare these two interpersonalcentric humanism conceptions aims to add some substance to this very delicate element in Kuczyński’s universalism as a metaphilosophy construct.

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