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Literatura académica sobre el tema "Confucianism"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 1 de agosto de 2024

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Artículos de revistas sobre el tema "Confucianism"

1

Kim, Jibum, Jae-Mahn Shim y Sori Kim. "Confucian Identification, Ancestral Beliefs, and Ancestral Rituals in Korea". Religions 13, n.º 1 (1 de enero de 2022): 43. http://dx.doi.org/10.3390/rel13010043.

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Since Koreans do not consider Confucianism to be part of religion, conventional religious identification questions cannot accurately capture the number of Confucians in Korea. Using the Korean General Social Survey and other data sources, we aim to describe the identification, beliefs, and practices related to Confucianism, especially ancestral rituals, and to examine whether these beliefs and practices differ across religious groups. Contrasted with 0.2% of the adult population identifying their religion as Confucianism in the 2015 Korean Census, 51% considered themselves as Confucians when asked, “(Regardless of your religious affiliation) do you consider yourself a Confucian?” If we consider those who think that rites for deceased family members are Confucian, the proportion was 44%. Considering those who conduct ancestral rites at a gravesite as Confucians, the proportion was 86%, but was only 70% when we count those who perform ancestral rites at home as Confucians. We also found substantial differences among religious groups. In general, Buddhists were most likely and Protestants were least likely to identify with Confucianism, believe in the power of ancestors, and perform ancestral rites. Perhaps most telling is the result of religious none falling in the middle between Buddhists and Protestants in terms of identification, beliefs, and rituals of Confucianism. The differences of religious groups appear to reflect religious syncretism and the exclusivity of religion. It is overstating to declare a revival of Confucianism, but it is reasonable to say that Confucianism is not a dying tradition in Korean society.

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2

Liu, James H. "Introduction to Confucian Psychology: Background, Content, and an Agenda for the Future". Psychology and Developing Societies 33, n.º 1 (14 de febrero de 2021): 7–26. http://dx.doi.org/10.1177/0971333621990447.

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Psychology has a pervasive but shallow engagement with Confucian philosophy, mainly referencing its popular form as a part of Chinese tradition. This special issue takes a more systematic view of Confucianism as comprehensive philosophy. Drawing from New Confucianism, it is argued that the signal contribution of Confucianism to psychology as human (rather than natural) science is an ontology of the moral mind (heaven and humanity in union). This holistic ontology makes the cultivation of benevolence (仁) a lifelong mission for Confucianists. Practices of self-cultivation are exemplified by a case study of Zeng Guofan, a Qing Dynasty official and scholar, who combined academics, calligraphy, meditation, diary writing and self-reflection to refine his character, nurture and educate his family, and be of service to society. Second, Confucianism’s traditional lack of interest in epistemology is addressed through the complementary (dialectical) principle of ‘one principle, many manifestations’, where methods of Western science can be incorporated into the investigation of practices such as brush calligraphy that are shown to have beneficial effects on mental and physical health. Confucianism can also be treated as an object of scientific inquiry: We find that even among highly educated Chinese people, understanding of Confucianism today is mostly fragmented and abstract. Confucian Psychology can be summarised as a psychology of aspirations for bettering the condition of humanity through character development and greater awareness of the situation to realise the endowment of moral mind. Finally, there are deep connections between Confucian and Indian psychology—both involve height psychology, a psychology of aspirations and for spiritual transformation.

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3

Lyu, Xin. "The Way to Achieve “This Culture of Ours”: An Investigation Based on the Viewpoints of Pre-Qin Confucianism and Song Confucianism". Religions 14, n.º 12 (29 de noviembre de 2023): 1480. http://dx.doi.org/10.3390/rel14121480.

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The concept of wen 文 has multiple meanings, but it plays an exceptionally important role in the development of Confucianism and Chinese philosophical terms. Pre-Qin Confucianism 先秦儒学 and Song Confucianism (Song dynasty Neo-Confucians 宋代儒学/宋代新儒家) are two important representatives in the history of Confucianism. Confucius has insisted that although the heaven is not going to destroy wen, wen must exist in everyone’s xing 性, and only when placed within a community can it develop. In Pre-Qin Confucianism, wen completed the transformation from the long established social political structure of the Zhou dynasty and its corresponding moral principles to the consciousness of consummate conduct and ritual propriety based on human instinct and humanistic rationality. Song dynasty Neo-Confucians inherited this Confucian mission and developed the spirit of wen in their period. They emphasized the necessity of learning classics and then writing articles to get closer to the heart-mind of sages and then to build a cultural community together. Both Pre-Qin Confucianism and Song Confucianism have been applying their viewpoints to achieve a community, which is “this culture of ours” 斯文.

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Lasiyo, Lasiyo. "PENGARUH BUDDHISME TERHADAP NEO-KONFUSIANISME DI CINA". Jurnal Filsafat 28, n.º 1 (28 de febrero de 2018): 92. http://dx.doi.org/10.22146/jf.32215.

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This paper aims to examine the influence of Indian Buddhism toward Chinese Neo-Confucianism through philosophical perspective. This study uses library research; hermeneutical philosophical method which consists of three elements: descriptive, historical continuity and reflective. Based on data analysis, conclusion can be made such as: Firstly, the influence of Buddhism from India is acceptable and growth rapidly in China because people in China were unsatisfied toward Confucianism and Taoism. Secondly, Neo-Confusianism was a new development, borrowing much from Buddhim and Taoism, it appear as the reaction from the Confuciansim againts the development of Buddhism in China. Thirdly, the Confucianists realized that to compete with Buddhism, they have to give a philosophical thougths from the classics Chinese philosophy and adjust it to nowdays situation and people condition. Fourthly Neo-Confusianism’s thought emphasis on Metaphysics and Ethics in theoritically, therefore it have not fix the Economic and the prosperty in society. Fiftly, Neo-Confusianism reconstructed philosophical thought which the society believe and some from Buddhism

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C. ANGLE, Stephen. "My Progressive Confucian Journey". Asian Studies 12, n.º 1 (18 de enero de 2024): 229–57. http://dx.doi.org/10.4312/as.2024.12.1.229-257.

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This essay examines the engagement between Progressive Confucianism and Mainland China in three steps. I begin with a narrative of how I came to be someone who identifies as Confucian and advocates Progressive Confucianism. Part II examines an especially important phase in this evolution: the series of ten dialogues I held with Mainland Chinese Confucians in the Spring of 2017. I give an overview of the topics we debated, themes that cut across individual dialogues, and indicate some of the diversity of views among Mainland Confucians—and how all this relates to Progressive Confucianism. The essay concludes with some reflections on the dialogues, including notable points of agreement and disagreement, key areas in which I felt that I had learned from the conversations, and some thoughts about the future of Progressive Confucianism in China.

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Yan, Zheng. "An Exploration of the Ecological Wisdom in Kumazawa Banzan’s Confucian Thought". Journal of Asian Research 7, n.º 1 (14 de marzo de 2023): p57. http://dx.doi.org/10.22158/jar.v7n1p57.

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Against the backdrop of an increasingly serious global ecological crisis, scholars have turned their attention to Eastern Confucianism in an attempt to find ecological wisdom in traditional Confucianism in order to seek a path of harmonious development between human beings and nature. Kumazawa Banzan, as a Confucianist and a realist with environmental consciousness who emerged in the context of the severe environmental destruction in the early Edo period, is very representative. In this paper, we will take Kumazawa’s Confucianism as an object of study and explore ecological wisdom in his Confucianism, taking his mountain and forestry thought as an example to understand its contemporary value.

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7

Jiang, Yi-Huah. "Confucian Political Theory in Contemporary China". Annual Review of Political Science 21, n.º 1 (11 de mayo de 2018): 155–73. http://dx.doi.org/10.1146/annurev-polisci-041916-020230.

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This article discusses what traditional Confucian political theory represents and how it is reconstructed by contemporary Confucians to cope with the various challenges that it faces in modern times. Specifically, I examine the school of New Confucianism in Taiwan and Hong Kong, political Confucianism and civic Confucianism in mainland China, and the theory of Confucian political meritocracy. I then analyze how the Communist Party of China attempts to promote Confucianism in order to consolidate its authoritarian rule and what damage this may cause to resurgent Confucianism. Finally, I evaluate the strengths and weaknesses of each approach and suggest some areas of interest for further exploration.

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SIGURÐSSON, Geir. "Confucianism vs. Modernity: Expired, Incompatible or Remedial?" Asian Studies 2, n.º 1 (30 de mayo de 2014): 21–38. http://dx.doi.org/10.4312/as.2014.2.1.21-38.

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This paper is an exploration of the reappraisal that has been taking place since the 1980s of Confucianism’s suitability for a modernized society. The first section focuses in particular on the discussion that took place in Singapore on Confucianism as a stimulant for economic activity, arguing that it was first and foremost a politically motivated attempt to establish Confucianism as a convenient ideology. I then move to a discussion of recent attempts to rehabilitate Confucianism in the PRC. In the final section, I suggest how Confucianism can be a healthy antidote to some of the ills produced by contemporary capitalist practice.

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Yang, Shaogang. "On the Historical Development of Confucianists’ Moral Ideas and Moral Education". ETHICS IN PROGRESS 4, n.º 1 (1 de febrero de 2013): 34–47. http://dx.doi.org/10.14746/eip.2013.1.3.

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The Confucian ethics which is the main body of the Chinese traditional culture has established its “basic morality” or “mother morality” not only in China, but also in some of the Asian countries. It is formed in the long historical development of more than 2000 years. First of all, it had the contention of a hundred schools of thought in the Pre-Qin Dynasty, and the Confucianist thought with its own colors was formed at that time. When Dong Zhongshu made his suggestions that restrained all other schools but only respected Confucianism, the predominance of Confucianism over the political life had been defined in Chinese society. After the later generations’ cooperating thing of diverse nature with unity of opposites, it was developed into the idealist philosophy of the Song (960 -1279) and Ming (1368-1644). Dynasties, which combined Confucianism, Buddhism and Daoism. The critical development of the modern Chinese society to Confucianist thought made us scholars have a timely reflection on the Confucian ethics. The requirement of constructing a harmonious world in the present time made us further considerate the moral education with Confucianist ethics.

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AMBROGIO, Selusi. "Moral Education and Ideology: The Revival of Confucian Values and the Harmonious Shaping of the New Chinese Man". Asian Studies 5, n.º 2 (30 de junio de 2017): 113–35. http://dx.doi.org/10.4312/as.2017.5.2.113-135.

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In this paper, we will investigate the re-emergence of Confucianism in contemporary China as a complex intersection of political, cultural, educational and popular perspectives. This resurgence is neither a kind of Chinese Neoclassicism nor a nostalgic backwardness, instead it is the emblem of the new China’s identity. Confucius and Confucianism, violently despised as the remains of feudalism since the May Fourth Movement and during Maoism, are nowadays a fertile source for the fulfilment of “Socialism with Chinese characteristics” (zhongguo tese shehui zhuyi 中国特色社会主义) on both the educational and political levels. We carry out the investigation in three steps: 1. The political rehabilitation of Confucianism as part of the “Chinese dream” (zhongguo meng 中国梦); 2. The common social perception of Confucianism and tradition as a shared and unavoidable background; 3. The definition of two possible Confucianisms (namely New Confucianism and Political Confucianism) and their possible influences on Chinese society and moral education. Our conclusions will deal with Chinese cultural soft power, and the shaping of a new Confucian identity based on both modernity and tradition.

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Tesis sobre el tema "Confucianism"

1

Wong, Chi-ho y 黃志豪. "Chen Huanzhang's (1880-1933) interpretation of Confucianism". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1997. http://hub.hku.hk/bib/B31951570.

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Wong, Chi-ho. "Chen Huanzhang's (1880-1933) interpretation of Confucianism Chen Huanzhang de Kong jiao guan /". Click to view the E-thesis via HKUTO, 1997. http://sunzi.lib.hku.hk/hkuto/record/B31951570.

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Wong, Yin Fan Cecilia. "Confucianism and democratisation". Thesis, University of Oxford, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670142.

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陳國培 y Kwok-pui Chan. "A study of the thought of Chang Shih (1133-1180)". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1996. http://hub.hku.hk/bib/B31213935.

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司徒港生 y Kong-sang Jonathan Sze-To. "Mou Tsung-san (1909-1995)'s theory of the continuity of polity". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1997. http://hub.hku.hk/bib/B31237691.

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Lee, Cheuk-wah y 李焯華. "Confucianism and the prisoner's dilemma". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2001. http://hub.hku.hk/bib/B31953104.

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Bui, Ngoc Son. "Confucianism and constitutionalism in Vietnam". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hdl.handle.net/10722/197124.

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Early twenty first century Vietnam has witnessed the emergence of constitutional discourse in line with some ideas and institutions of western liberal constitutionalism. This movement has unfortunately led the constitutional discourse to underestimation of the relevance of the local culture. In Vietnam, Confucianism is an integral component of the national culture. It has a long tradition and has continued to influence on different aspects of the modern society in the nation. As constitutionalism must be ultimately underpinned by culture values and political tradition, the relations of Confucianism to the promotion of constitutionalism in Vietnam should be taken into account. This account adopts a balanced approach to the relationship between Confucianism and constitutionalism. It supports the integrationist approach, which attempts to marry the best elements of Confucianism with the best elements of western constitutionalism to produce a distinctive form of constitutionalism suitable to the local context. However, to carry out the integrationist project, it is important to determine what can be integrated, and to do this, the integrationist approach must be combined and balanced with the indigenist and critical approaches. On the side of Confucianism, it is necessary to identify constitutionalist elements, and this requires us to, from an indigenist perspective, discover constitutionalist values in the Confucian tradition. On the side of western constitutionalism, it is necessary to, from a critical view, identify its disadvantages and advantages so as to select the most suitable elements for the integrationist project. General speaking, this study defends the thesis of the positive relationship of Confucianism to constitutionalism with particular reference to the case of Vietnam. The study firstly systematically discovers classical philosophical foundations of Confucian constitutionalism. It then examines the practice of Confucian constitutionalism in imperial Vietnam. Subsequently, it demonstrates the antecedent projects of integration of Confucianism with Western constitutionalism in the modern history of Vietnam. Finally, the study contemplates the possibility of further integration of Confucianism and western constitutionalism in contemporary Vietnam by proposing the Constitutional Academy as a mixed model of constitutional enforcement. This inquiry is significant in several ways. Firstly, it contributes to our better understanding of the history and development of Confucianism, constitutionalism, and their relationship in Vietnam. Secondly, it can further enhance the scholarship of the intellectual foundations and experimentations of constitutionalism in pre-modern East Asia. Finally, the findings in this study can have implications for further reflection on the global expansion of western liberal constitutionalism in non-western contexts, and the prospects of constitutionalism in an East Asian Confucian context.
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Law
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Doctor of Philosophy

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8

Lei, Xiao-Xiao. "Forgiveness in Confucianism and Christianity". Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Lee, Cheuk-wah. "Confucianism and the prisoner's dilemma". Hong Kong : University of Hong Kong, 2001. http://sunzi.lib.hku.hk:8888/cgi-bin/hkuto%5Ftoc%5Fpdf?B23457296.

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10

Benson, Pamela L. "Confucianism: three paths toward modernization". Thesis, Boston University, 1995. https://hdl.handle.net/2144/27593.

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Boston University. University Professors Program Senior theses.
PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.
2031-01-02

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Libros sobre el tema "Confucianism"

1

Xi, Zhu. Further reflections on things at hand: A reader. Lanham: University Press of America, 1991.

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Goldin, Paul Rakita. Confucianism. Berkeley: University of California Press, 2011.

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3

Adriane, Ruggiero, ed. Confucianism. Detroit: Greenhaven Press, 2006.

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4

Hoobler, Thomas. Confucianism. New York: Facts on File, 1993.

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5

Hoobler, Thomas. Confucianism. New York: Facts On File, 2004.

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Slavicek, Louise Chipley. Confucianism. San Diego, Calif: Lucent Books, 2002.

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Dorothy, Hoobler, ed. Confucianism. 3^a ed. New York: Chelsea House, 2009.

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8

Makeham, John, ed. New Confucianism. New York: Palgrave Macmillan US, 2003. http://dx.doi.org/10.1057/9781403982414.

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Fan, Ruiping. Reconstructionist Confucianism. Dordrecht: Springer Netherlands, 2010. http://dx.doi.org/10.1007/978-90-481-3156-3.

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Ramírez, Antonio Vera. Pregúntale a Confucio. Barcelona : Tikal Ediciones: Susaeta, 1998.

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Capítulos de libros sobre el tema "Confucianism"

1

Yu, Erika. "Confucianism". En Handbook of Global Bioethics, 375–89. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-2512-6_90.

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Pettis, Jeffrey B. "Confucianism". En Encyclopedia of Psychology and Religion, 487–88. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_127.

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Shin, Doh C. "Confucianism". En Encyclopedia of Quality of Life and Well-Being Research, 1195–97. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-007-0753-5_3341.

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Barbalet, Jack. "Confucianism". En Confucianism and the Chinese Self, 51–78. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-10-6289-6_3.

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Yu, Luxue. "Confucianism". En Encyclopedia of the Philosophy of Law and Social Philosophy, 1–6. Dordrecht: Springer Netherlands, 2019. http://dx.doi.org/10.1007/978-94-007-6730-0_318-1.

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Haibo, Gao. "Confucianism". En Rituals and Practices in World Religions, 87–98. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-27953-0_7.

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Koller, John M. "Confucianism". En Oriental Philosophies, 263–82. London: Macmillan Education UK, 1985. http://dx.doi.org/10.1007/978-1-349-08237-7_19.

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Yu-kit, Cheung. "Confucianism". En The Routledge Encyclopedia of Traditional Chinese Culture, 221–37. Abingdon, Oxon ; New York : Routledge, [2019]: Routledge, 2019. http://dx.doi.org/10.4324/9781315453491-13.

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Yu, Luxue. "Confucianism". En Encyclopedia of the Philosophy of Law and Social Philosophy, 536–42. Dordrecht: Springer Netherlands, 2023. http://dx.doi.org/10.1007/978-94-007-6519-1_318.

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Pettis, Jeffrey B. "Confucianism". En Encyclopedia of Psychology and Religion, 371–72. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_127.

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Actas de conferencias sobre el tema "Confucianism"

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"Digital Confucianism". En SA '16: SIGGRAPH Asia 2016. New York, NY, USA: ACM, 2016. http://dx.doi.org/10.1145/2992135.3007612.

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Yi, Ming. "Emotional Transcendence in Confucianism". En 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-19.2019.5.

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ZHAI, Yibo. "Construction of Legitimacy in Neo-Confucianism". En 2021 International Conference on Public Art and Human Development ( ICPAHD 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220110.075.

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Yawen, Li. "NEO-CONFUCIANISM AND CHINA'S FOREIGN POLICY". En Сборник статей Международной научной ассамблеи "ГЛОБАЛЬНЫЕ ВЫЗОВЫ МЕЖДУНАРОДНОГО СОТРУДНИЧЕСТВА". ISOASPSH of N.D. Kondratieff, 2022. http://dx.doi.org/10.46865/978-5-901640-38-8-2022-130-132.

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Sun, Nannan. "Research of Confucianism in American Chinese Literature". En 2017 International Conference on Innovations in Economic Management and Social Science (IEMSS 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/iemss-17.2017.198.

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Tong, Ling. "THE MANUSCRIPT CULTURE OF CONFUCIANISM AND BUDDHISM IN THE WEI, JIN, NORTHERN AND SOUTHERN DYNASTIES, SUI AND TANG CHINA". En 10th International Conference "Issues of Far Eastern Literatures (IFEL 2022)". St. Petersburg State University, 2023. http://dx.doi.org/10.21638/11701/9785288063770.18.

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The Medieval China is a “Manuscript era”. The four divisions of Jing, Shi, Zi, Ji, and the documents of Buddhism and Taoism, all have to be considered based on this general background. For the first part of this paper, the keyword used in the comparison with “Buddhism” in the Medieval China is “Confucianism” rather than “Confucian classics”. Then, the concept and classification of Jiyi (collection of the lost parts of classics) are explained. The second part, starting from the newly published Lunyu Yi shu in Japan in 2020 and integrating with Jiang Zhou yi shulunjia yi ji and other manuscripts, is to analyze some Buddhist factors in the study of Confucianism Yi shu. The third part, from the East Asian Civilization sphere, explores the academic significance of Chinese Buddhism under the perspective of the integration of the Three teachings in the Middle Ages. Special attention will be paid to the Japanese written Guketsu getensho, and how the text form absorbed the Confucian thought will be analyzed. Through these cases, a preliminary conclusion about the relationship between the manuscript culture of Confucianism and Buddhism in the medieval China will be made.

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Xu, Xingwu. "BAI JUYI AND MID-TANG CONFUCIAN REFORMATION". En 10th International Conference "Issues of Far Eastern Literatures (IFEL 2022)". St. Petersburg State University, 2023. http://dx.doi.org/10.21638/11701/9785288063770.08.

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It is widely believed in the academic circles that the the cardinal drive behind Confucianism’s revival during Mid-Tang’s cultural transformation was the “Ancient-Style Prose Movement” led by Han Yu. Meanwhile, the “New Yuefu Movement” advocated by Bai Juyi is also and expansion of this very “Ancient-Style Prose Movement”. If we re-examine Bai Juyi’s propositions concerning poetry and his own verses, we can find that he highly praised the radition of Confucian poetical education and imitated this canon in his works. Combining studies over Confucian Classics and literature, Bai Juyi reinvented the Confucian theory of human nature and emotion. His emphasis on “Yi Lei” (rhetoric rules and types of poetry) and “Shi Shi” (current affairs) as well as expressions of social and cultural sentiments in poetry, enriched the connotation of “Liu Yi” (Six Formations) in studies over The Book of Songs. And his thoughts do bear the characteristics of Mid- Tang Confucianism Reform.

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Dostonjon, Rapikov. "BUSINESS RELATIONS IN THE PROCESS OF INTERCULTURAL COMMUNICATION OF MODERN KOREAN SOCIETY". En UZBEKISTAN-KOREA: CURRENT STATE AND PROSPECTS OF COOPERATION. OrientalConferences LTD, 2021. http://dx.doi.org/10.37547/ocl-01-31.

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9

Liu, Zixuan. "The Influence of Confucianism on East Asian Countries". En 4th International Conference on Arts, Design and Contemporary Education (ICADCE 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icadce-18.2018.14.

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10

Zhang, Liang, Jian Zhao y Li Nan Zheng. "The Application of Confucianism in Modern Furniture Industry". En 2016 International Conference on Education, Management and Computer Science. Paris, France: Atlantis Press, 2016. http://dx.doi.org/10.2991/icemc-16.2016.15.

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Informes sobre el tema "Confucianism"

1

Cheng, Yen-hsin Alice. Ultra-low fertility in East Asia: Confucianism and its discontents. Verlag der Österreichischen Akademie der Wissenschaften, septiembre de 2020. http://dx.doi.org/10.1553/populationyearbook2020.rev01.

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2

Liu, Elaine, Juanjuan Meng y Joseph Tao-yi Wang. Confucianism and Preferences: Evidence from Lab Experiments in Taiwan and China. Cambridge, MA: National Bureau of Economic Research, noviembre de 2013. http://dx.doi.org/10.3386/w19615.

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3

Cho, Seunghye. Faceless Women in the Chosun Dynasty (1392-1910): the Influence of Confucianism on Korean Women’s Headdresses. Ames: Iowa State University, Digital Repository, 2014. http://dx.doi.org/10.31274/itaa_proceedings-180814-1102.

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