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Letteratura scientifica selezionata sul tema "Confucian Philosophers"

Autore: Grafiati

Pubblicato: 29 luglio 2024

Ultima modifica: 31 luglio 2024

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Articoli di riviste sul tema "Confucian Philosophers"

1

Costantini, Filippo. "La crítica de la metafísica budista en el sistema filosófico de Zhang Zai". Estudios de Asia y África 54, n. 1 (8 dicembre 2018): 5. http://dx.doi.org/10.24201/eaa.v54i1.2354.

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Una de las ideas principales que caracteriza el movimiento de renovación confuciana del siglo XI es la necesidad de eliminar la influencia que las doctrinas heterodoxas ejercen sobre los intelectuales. La mayoría de los filósofos confucianos tratan de volver al pensamiento original de Confucio rechazando directamente las teorías daoístas y sobre todo budistas. En este contexto, el filósofo Song Zhang Zai representa uno de los ejemplos más significativos. En este ensayo mostraré como el rechazo de la doctrina budista no sólo es un aspecto importante en el pensamiento de Zhang Zai, sino que representa el fundamento de sus teorías metafísicas y éticas. One of the main ideas of the Neo-confucian movement of the eleventh-century is the necessity to remove the heterodox doctrines influence on Chinese intellectuals. The majority of Confucian philosophers strongly believe on the necessity to restore Confucius original thought to go against Daoist and Buddhist theories. The Song philosopher Zhang Zai represents one of the main examples of this attempt. In this paper I will show that Zhang Zai’s rejection of Buddhism not only occupies an important position in his philosophy, but it can be also understood as the core of his metaphysical and ethical system.

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2

Ali, Forkan. "Connecting East and West through Modern Confucian Thought". Asian Studies 8, n. 3 (22 settembre 2020): 63–87. http://dx.doi.org/10.4312/as.2020.8.3.63-87.

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This study is an attempt to establish that 20th century’s canonized Taiwanese philosopher Mou Zongsan (1909–1995) has contributed significantly to the innovative burgeoning of modern Confucianism (or New Confucianism) with the revision of Western philosophy. This is based on the hypothesis that if ideas travel through the past to the present, and vice versa, and if intellectual thinking never knows any national, cultural and social boundaries, then there is an obvious intersection and communication of philosophical thoughts of East and West. This article also contemplates the fact that Western philosophies are widely known as they are widely published, read and circulated. Conversely, due to the language barriers philosophy and philosophers from the East are less widely known. Therefore, this research critically introduces and connects the early 20th century Confucian philosopher Shili Xiong (1885–1968), his disciple the contemporary Taiwanese Confucian intellectual Mou Zongsan, along with the Western philosophers Immanuel Kant (1724–1804), Martin Heidegger (1889–1976), and Herman Bavinck (1854–1921), through ideas like moral autonomy, ethics, ontology, and imago Dei. In so doing, the article delineates the path to study 20th century Taiwanese philosophy, or broadly Chinese Confucian philosophy which makes a bridge between the East and the West through Modern Confucianism prevalently called New Confucianism.

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3

Tsvetkov, D. V. "Confucian Ideas and Russian Culture of the XVIII Century on the Example of “Description of the Life of Confucius, the Head of Chinese Philosophers”". Bibliosphere, n. 3 (29 giugno 2022): 83–91. http://dx.doi.org/10.20913/1815-3186-2022-3-83-91.

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The influence of Confucian ideas on intellectual life in Russia of the XVIII century has not been studied enough and needs more detailed research. This paper is about the research of text “Description of life of Confucius, head of Chinese philosophers”. The purpose of the article is to identify the background of its creation, analyze the translation of this text and establish its connection with the ideas of the Enlightenment era. It was revealed that the “Description of the Life of Confucius ...” is a collection of fragments from the texts of “Lun yu” and “Zhong Yun” of the Confucian “Four books”, the Latin translation of which was placed in “Confucius Sinarum philosophus, sive Scientia Sinensis” (“Confucius, the philosopher of the Chinese, or Chinese science”) – work, in which, for the first time, traditional Chinese philosophical teachings are systematized. The nature of the fragments, the principle of their grouping by chapters, as well as the topics of the chapters indicate that “The Description of the life of Confucius ...” could act as a lesson to young people preparing for public service. Such an appointment of the “Description of the life of Confucius ...” seems most likely, if we also take into account the tendency that took place in the intellectual environment of the XVIII century to compile manuals on the education of young people corresponding to the ideals of Enlightenment.

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4

Berkson, Mark. "A Confucian Defense of Shame: Morality, Self-Cultivation, and the Dangers of Shamelessness". Religions 12, n. 1 (5 gennaio 2021): 32. http://dx.doi.org/10.3390/rel12010032.

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Many philosophers and scholars in the West have a negative view of shame. In much of post-classical Western ethical thought, shame is compared negatively with guilt, as shame is associated with the “outer”, how one appears before others (and thus is merely a matter of “face”), and guilt is associated with the “inner” realm of the conscience and soul. Anthropologists and philosophers have used this framework to distinguish more morally evolved Western “guilt cultures” from Asian “shame cultures”. Many psychologists also have a negative view of shame, seeing it as damaging to the self and “devastating in its consequences”. In this paper, I argue that the understandings of shame found in these philosophers and psychologists are misguided, and that their flaws can be revealed by looking at the understanding of shame in the classical Confucian tradition. In response to philosophers who see shame as a “lesser” moral emotion than guilt, Confucius (孔子 Kongzi) and Mencius (孟子 Mengzi) will articulate an understanding of shame that has a deeply internal dimension and is more essential in the process of moral cultivation than guilt. In response to the psychologists who warn about the harm of shame, the Confucians will help us distinguish between moral and pathological shame, showing us why the latter is harmful, but the former is something that no moral person can be without. I will show that the Confucian perspective on shame and guilt is profoundly relevant to the historical moment we are living in (particularly the years of the Trump Administration), and that the Confucian view demonstrates that there is something much worse, and far more devastating, than shame in its consequences—shamelessness.

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Ka Pok Tam, Andrew. "The Hong Kong Reception of Kierkegaard: From the 1950s to the Present". Kierkegaard Studies Yearbook 28, n. 1 (11 luglio 2023): 329–57. http://dx.doi.org/10.1515/kierke-2023-0015.

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Abstract Early in the 1950s, Kierkegaard’s philosophy had already been introduced to the academic circle of Hong Kong, which was an in-betweener between Chinese and Western cultures. Nevertheless, while Kierkegaard was frequently discussed by the Japanese philosophers of the Kyoto school, Hong Kong Chinese philosophers (remarkably New Confucians) from the 1950s to the 2010s rarely appreciate Kierkegaard’s philosophy. This paper argues that these Chinese philosophers are uninterested in Kierkegaard because their major concerns are the preservation of traditional Chinese culture in Hong Kong, and Kierkegaard’s philosophy seems to be irrelevant to their visions and missions, and Kierkegaard’s Christian ontology seems to be inconsistent with New Confucian ontology.

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Dung, Vo Van. "The Unity between Politics and Moral Education in the View of the Philosophers of Xian Qin Confucian". Journal of Educational and Social Research 12, n. 4 (5 luglio 2022): 258. http://dx.doi.org/10.36941/jesr-2022-0111.

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The Confucian philosophy of the Xian Qin period was born in a historical condition and the requirements of the tumultuous spring-autumn society. That upheaval has posed philosophers the question, how to stabilize society? To answer this question, the Confucian philosophers of the Xian Qin period were united by focusing on people. Standing on the position of dialectical materialistic worldview, thoroughly grasping the specific historical perspective, human issues and cultivation methods have been paid special attention by the philosophers of Xian Qin Confucian. In their philosophical views, the philosophers of the Xian Qin period pay special attention to the unity between politics and morality in the view of people. In this article, the author will focus on clarifying this issue. Received: 29 April 2022 / Accepted: 30 June 2022 / Published: 5 July 2022

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Wang, Hwa Yeong. "Chastity as a Virtue". Religions 11, n. 5 (21 maggio 2020): 259. http://dx.doi.org/10.3390/rel11050259.

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This paper analyzes two philosophers’ views on chastity as a virtue, comparing Song Siyeol, a Korean neo-Confucian philosopher of the east, and David Hume, a Scottish philosopher. Despite the importance in and impact on women’s lives, chastity has been understated in religio-philosophical fields. The two philosophers’ understandings and arguments differ in significant ways and yet share important common aspects. Analyzing the views of Song and Hume helps us better understand and approach the issue of women’s chastity, not only as a historical phenomenon but also in the contemporary world, more fully and deeply. The analysis will provide an alternative way to re-appropriate the concept of chastity as a virtue.

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Shen, Russell. "Dissimilarities Between Deweyan Pragmatism and Confucianism". Paideusis 20, n. 1 (7 ottobre 2020): 24–32. http://dx.doi.org/10.7202/1071841ar.

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Over the past decade, numerous Deweyan philosophers have been arguing that Deweyan Pragmatism and Confucianism have significantly similar philosophical underpinnings and thus a Deweynised Confucian society is highly plausible. This article examines the social and historical backdrops against which Deweyan and Confucian thoughts were developed. It then explores the starkly contrasting and oftconflicting views of Dewey and Confucius on the purpose of education, the curriculum in schools, and the respective roles of teachers and students, morality, individuality, sociality as well as politics. The conclusion of this paper is that Deweyan Pragmatism is a context-specific, anti-dualist, and egalitarian theory whereas Confucianism is a transcendental virtue-oriented, universalist, and elitist philosophy. Therefore, any effort to promote the co-optation of Confucianism in Deweyan applications within Confucian civilisations, no matter how well intentioned, blocks the path to truth.

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Rogacz, Dawid. "Operating with Names: Operational Definitions in the Analects and Beyond". Dao 21, n. 1 (29 gennaio 2022): 19–35. http://dx.doi.org/10.1007/s11712-021-09813-9.

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AbstractThe philosophy of Confucius has often been accused of lacking classical definitions of its core concepts. However, as I shall argue, Confucius systematically used nonclassical definitions—to be precise, operational ones. The notion of operational definition comes from Percy Bridgman’s The Logic of Modern Physics (Bridgman 1927) and means that the definiendum is defined by a set of operations that results in determining the meaning of the term in question. In the case of Confucian argumentation, operational definitions are mostly nominal and, in contrast to unambiguous methods of measurement, also context-dependent. This results in there being various yet not mutually inconsistent definitions of one term, and in “paradigmatic examples” playing a crucial role. As I show, this mode of defining things had major implications for the content of Confucius’ thought. In fact, many of its forms could be traced back to other Chinese philosophers, including those of non-Confucian provenance.

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Seok, Bongrae. "The Four–Seven Debate of Korean Neo-Confucianism and the Moral Psychological and Theistic Turn in Korean Philosophy". Religions 9, n. 11 (19 novembre 2018): 374. http://dx.doi.org/10.3390/rel9110374.

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This paper discusses how Korean Neo-Confucian philosophers in the Joseon dynasty (1392–1910) explained the moral nature of the mind and its emotions. Among the philosophical debates of Korean Neo-Confucianism, the author of the paper focuses on the Four–Seven Debate (a philosophical debate about the moral psychological nature of the four moral emotions and the seven morally indiscrete emotions) to analyze its li–qi metaphysics (a philosophical explanation of the universe through the intricate and interactive relation between the two cosmic processes, li and qi) and its conflicting viewpoints on the moral psychological nature of emotion. Because of the ambiguities and inconsistencies in the Neo-Confucian explanation, specifically those of the Cheng–Zhu schools of Neo-Confucianism on the nature and functions of the mind, Korean Neo-Confucians struggled to bring Neo-Confucian li–qi metaphysics to the moral and practical issues of the human mind and moral cultivation. Later in the Joseon dynasty, some Korean Neo-Confucians discussed the fundamental limitations of li–qi metaphysics and developed their explanations for the goodness of the moral mind and the world from an alternative (i.e., theistic) viewpoint.

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Più fonti

Tesi sul tema "Confucian Philosophers"

1

Chu, Margaret. "Chang Po-hsing (1652-1725), a Neo-Confucian statesman, educator and philosopher". Thesis, University of Oxford, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.399485.

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2

Virecci, Fana Alessio Salvatore <1994&gt. "Confucius Sinarum Philosophus: neoconfucianesimo nella tessitura latina del Zhongyong, un'analisi comparativa". Master's Degree Thesis, Università Ca' Foscari Venezia, 2020. http://hdl.handle.net/10579/17250.

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Abstract (sommario):

Il Zhongyong è sicuramente uno dei testi classici centrali rispetto all’incontro tra Cina e Occidente. Particolarmente decisive furono le traduzioni dei gesuiti a partire da Michele Ruggieri, Matteo Ricci e successivamente quelle di Prospero Intorcetta raccolte nell’opera Sinarum Scientia Politico Moralis e riedite da Philippe Cpuplet ed altri gesuiti nel Confucius Sinarum Philosophus sive Scientia Sinensis. L’elaborato si soffermerà particolarmente su quest’ultima traduzione tentando di mostrare come la tessitura latina dell’opera sia in realtà frutto dell’incontro e del dialogo tra i gesuiti e il contesto culturale e sociale di epoca Ming. A partire da un’analisi comparativa tra le interpretazioni neoconfuciane del testo e la lettura proposta dai gesuiti si tenterà pertanto di dimostrare come l’uso dei commentari, particolarmente quelli di Zhu Xi e Zhang Juzheng, abbiano esercitato un’influenza determinante sulla lettura e l’interpretazione dell’opera e come questi siano stati decisivi nel definire istanze universali che valessero tanto per il contesto intellettuale e religioso europeo quanto per quello cinese. Attraverso tre temi principali desunti dal testo classico (il giusto mezzo, la coltivazione interiore, spettri e spiriti), si prenderanno in esame non soltanto i concetti chiave e le loro rispettive rese latine ma anche determinate scelte retoriche che riflettono spesso categorie culturali e finalità non sempre necessariamente esplicite.

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3

Schlottmann, Chris. "Embodiment and embeddedness in philosophies of ecology deep ecology, Confucian ecology, and Maurice Merleau-Ponty's phenomenology /". Connect to this thesis, 2002. http://hdl.handle.net/10066/1210.

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4

Chong, Yize. "Recherches comparatives sur les doctrines pédagogiques, éthiques, politiques et philosophiques d'Isocrate et de Confucius : Aux origines des traditions humanistes occidentales et chinoises". Thesis, Limoges, 2014. http://www.theses.fr/2014LIMO0052/document.

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Abstract (sommario):

Isocrate et Confucius entreprennent d’abord l’éducation de la vertu puis préparent à une vie harmonieuse, ils demandent principalement aux disciples de se perfectionner. De plus, les deux maîtres ont chacun leur propre ambition de l’enseignement : Isocrate a l’intention de cultiver le rhéteur accompli, afin de faire savoir aux disciples la réflexion à propos de la méthode philosophique de « doxa » pour rechercher la vérité, de persuader et de guider moralement ses auditeurs, de contribuer au service de la Grèce. Pour Confucius, il introduit l’idéal du « Jun Zi » qui est le standard de la vertu et de la perfection humaines, qui respecte les rites anciens, agit avec les qualités de Ren et du juste milieu et recherche aussi la voie harmonieuse entre les êtres humains et l’Univers. La sagesse d’Isocrate et de Confucius poussent davantage la société de leur époque vers la paix et vers le bonheur. Isocrate offre l’idée de la diffusion des valeurs athéniennes dans toute la Grèce et Confucius engage transmettre les rites de Zhou et forme le fondement de la civilisation traditionnelle chinoise—le confucianisme. Cependant, aujourd’hui, l’influence des deux Maîtres demeure différente : Isocrate n’est pas autant étudié que Confucius. De toute façon, les deux grands Sages contribuent à l’éducation des êtres humains : soit dans le domaine de la rhétorique, soit dans la recherche de sagesse, et laissent aux gens d’aujourd’hui des inspirations importantes à l’humanité, ils méritent d’être respectés et considérés comme auteurs d’un héritage important
Both Isocrates and Confucius attached first importance to ethics education and then to harmony education. They required especially their disciples to attain self-improvement spiritually. In particular, the two greatmasters also put forward their unique teaching objectives respectively. Isocrates hoped to train perfect rhetoricians, let them grasp "doxa"--the philosophical method of meditation, to seek the truth, and use their moralorations to persuade and lead the audience to eventually devote the public to serving the Greek cause. Confucius hoped to cultivate an image of"gentleman", who was not only a perfect human moral standard, but also anobserver of etiquette, a follower of benevolence and the doctrine of the mean,and an explorer to follow the path to the harmony of human and the universe. The wisdom of Isocrates and Confucius greatly promoted the pace of progress of social peace and the happiness of the general public in their respective times. Isocrates introduced the concept of "Greek" (Hellenisation) for the entire Greek territory while Confucius advocated to restore rites andlaid the foundation for the traditional Chinese culture, Confucianism. But their influence today varies greatly: Isocrates has not been inherited and researched as much as Confucius. In a word, these two great sages have made remarkable contributions to human kind with Isocrates in rhetorics and Confucius in humanistic wisdom. They have all left us modern people humanistic spirit of enlightenment. They are worthy of being respected and inherited

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5

Tavernier, Frédéric. "Structure d'une philosophie morale selon confucius et aristote". Paris 4, 1986. http://www.theses.fr/1986PA040135.

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Redecouvrir la structure d'une ethique selon toutes ses dimensions a travers l'etude de deux grandes sources de l'antiquite grecque et chinoise, aristote et confucius, pour reprendre de facon radicale le probleme de la philosophie morale et politique, telle est l'intention profonde de ce travail. Redecouvrir dans le monde d'aujourd'hui ce qui est capable de fonder l'ethique comme "episteme", c'est a dire comme une connaissance rigoureuse et fruit de la saisie de ce qui dans l'activite humaine est principe au sens de l'"arche" grec, semble une chose urgente et difficile. Il semblait bon pour entrer dans cette recherche de la structure d'une philosophie morale de revenir a deux tres grands moralistes, et de pouvoir comparer leurs positions en cherchant a les situer l'une par rapport a l'autre. Ainsi s'entammait avec nos deux anciens sages un dialogue philosophique que nous avons voulu dans l'esprit de socrate : un dialogue amical oriente vers une saisie commune de la verite, toujours plus grande que les opinions humaines. Ce dialogue nous a permis de mieux expliciter la place des vertus morales ordonnees vers le bien-fin, le bonheur. D'autre part le point de vue confuceen nous a pose le probleme d'une ethique religieuse naturelle, developpement present chez aristote au livre lambda de sa "philosophie premiere" et au livre kappa de son "ethique a nicomaque" mais seulement dans ses elements principaux : theologie naturelle et probleme de la contemplation philosophique. Le probleme de l'amour d'amitie fonde une ethique humaine, le jugement de sagesse l'accomplit parfaitement en ethique religieuse, l'ethique chretienne impliquant non une negation des niveaux naturels de l'ethique mais un depassement dans la sagesse des beatitudes. Tout ceci vecu au sein de la communaute politique.

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6

Davis, Kiersten Claire. "Secondhand Chinoiserie and the Confucian Revolutionary: Colonial America's Decorative Arts "After the Chinese Taste"". BYU ScholarsArchive, 2008. https://scholarsarchive.byu.edu/etd/1465.

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This thesis explores the implications of chinoiserie, or Western creations of Chinese-style decorative arts, upon an eighteenth century colonial American audience. Chinese products such as tea, porcelain, and silk, and goods such as furniture and wallpaper displaying Chinese motifs of distant exotic lands, had become popular commodities in Europe by the eighteenth century. The American colonists, who were primarily culturally British, thus developed a taste for chinoiserie fashions and wares via their European heritage. While most European countries had direct access to the China trade, colonial Americans were banned from any direct contact with the Orient by the British East India Company. They were relegated to creating their own versions of these popular designs and products based on their own interpretations of British imports. Americans also created a mental construct of China from philosophical writings of their European contemporaries, such as Voltaire, who often envisioned China as a philosopher's paradise. Some colonial Americans, such as Benjamin Franklin and Thomas Jefferson, fit their understanding of China within their own Enlightenment worldview. For these individuals, chinoiserie in American homes not only reflected the owners' desires to keep up with European fashions, but also carried associations with Enlightenment thought. The latter half of the eighteenth century was a time of escalating conflict as Americans colonists began to assert the right to govern themselves. Part of their struggle for freedom from England was a desire to rid themselves of the British imports, such as tea, silk, and porcelain, on which they had become so dependent by making those goods themselves. Americans in the eighteenth century had many of the natural resources to create such products, but often lacked the skill or equipment for turning their raw materials into finished goods. This thesis examines the colonists' attempts to create their own chinoiserie products, despite these odds, in light of revolutionary sentiments of the day. Chinoiserie in colonial America meshed with neoclassical décor, thereby reflecting the Enlightenment and revolutionary spirit of the time, and revealing a complex colonial worldview filled with trans-oceanic dialogues and cross-cultural currents.

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7

Xiao, Lin. "Confucius et Aristote : éléments d'un essai de comparaison -le "Ren", la vertu, le juste milieu- à partir des textes originaux et de traductions françaises". Limoges, 2013. http://www.theses.fr/2013LIMO2002.

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Confucius et Aristote sont deux grands penseurs de "l'âge axial" selon Karl Jaspers. Les systèmes de valeurs édifiés durant cette période construisent et nourrissent les pensées de l'humanité jusqu'à aujourd'hui. Quelles sont alors les conceptions de l'homme chez ces deux sages? Comment conçoivent-ils l'idéal des relations humaines? Quelles sont les données contextuelles qui sous-tendent leurs pensées? A travers une nouvelle analyse comparative et contrastive des pensées de Confucius et d'Aristote sur les concepts et les mots chinois et grecs, nous essayons par ce présent travail de faire ressortir les éléments communs et/ou en complémentarité dans ces deux pensées au-delà de leurs différences
Confucius and Aristote are among the great thinkers of the "axial age" (Karl Jaspers). Value systems built during this period found and nurture the thoughts of humanity until today. So what are the conceptions of men for this two sages? How do they build the ideals of human relations? What are the contextual factors that underlie their thoughts? Through a new and constrastive analysis of the thoughts of Confucius and Aristote, concepts and words, Chinese and Greek, we try to present this work to highlight what are their common and complementary ideas beyond their differences

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Wang, Zheng. "L’ombra e il sole: un confronto tra la filosofia naturale di Bruno e la Scuola di Wang Yangming". Doctoral thesis, Scuola Normale Superiore, 2019. http://hdl.handle.net/11384/86229.

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Zhu, Weijia. "La diffusion et l'influence de la philosophie d'Aristote en Chine à partir des dynasties Ming et Qing". Electronic Thesis or Diss., Limoges, 2015. http://www.theses.fr/2015LIMO0014.

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Cette thèse porte sur la diffusion et l’influence des idées d’Aristote en Chine de la fin de la dynastie Ming jusqu’à la période contemporaine. Le but de cette recherche consiste à cerner les impacts interculturels et à favoriser la compréhension des dialogues et des échanges entre la culture d’origine européenne et chinoise. Il était important de découvrir la traduction des oeuvres et les recherches spécialisées concernant la philosophie d’Aristote en Chine. Il semblait aussi pertinent de se pencher sur l’étude comparative entre la philosophie d’Aristote et quelques courants de pensée principaux de la Chine dans certains domaines, comme l’éthique et l’éducation de Confucius, la philosophie naturelle de Lao zi, la logique de Mo zi et la pensée politique de Han Feizi. Et pour conclure, il fallait reconnaître les influences considérables d’Aristote dans ces domaines en Chine. Cette étude s’appuie sur une base documentaire large et variée que j’ai dépouillée en France et en Chine
This thesis focuses on the spread and the influence of Aristotle¡¯s ideas in China from the end of the Ming`s Dynasty to the contemporary period. The purpose of this research is to identify the interculturals impacts and to promote the understanding of the dialogues and the exchanges between European and Chinese native culture. It was of great importance to find out the translation of the works and also the specialized research on the philosophy of Aristotle in China. In addition, a comparative study on the philosophy of Aristotle and several major schools of thought in China in some areas, such as the ethics and the education of Confucius, the natural philosophy of Laozi, the logic of Mo Zi and the political thought of Han Feizi. At the end, we try to conclude with the considerable influence of Aristotle in several areas in China. This study is based on a wide series of documents we have got through in France and in China

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Ning, hui-ru, e 甯慧如. "The “Being an Official” and “Teaching” of the Confucians of the Southern Sung Dynasty—Emphasizing the Double Practice of Daoxue Philosophers". Thesis, 2005. http://ndltd.ncl.edu.tw/handle/10223196706121992811.

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博士
國立中正大學
歷史所
93
The Daoxue（道學）of the Southern Sung dynasty was not only greatly influential in the philosophy history but also the academic mainstream of that time. It also affected the Chinese cultural development during 12th and 13th century. Generally speaking, people’s impression of the Daoxue of the Southern Sung dynasty is mostly ethical, metaphysical,deductive, therefore, an appraisal of theorizing the Mind and the principles of the Mind and failing to help the real world. In struggling between “heavenly principles and human desires”（天理人欲）, the philosophy of Daoxue favored more the former than the latter; however, its advocates remained highly interested in the actual life and government affairs. Supported by the academic theory and being highly independent, the Daoxue philosophers were often frustrated in the more autocratic political system of the Southern Sung dynasty; consequently, they favored practicing what they believed in academies or local affairs. This study emphasized “being an official” and “teaching”, with the subjects of Hu-Xiang School（湖湘學）, Zhu Xi and Min School（朱熹閩學）, Jiang-Xi Lu School（江西陸學）, East-Chekiang School（浙東學術）, Shu School（蜀學）, and Ling-Nan School（嶺南學） in reference to the area distribution and academic content. In research method, this study, through collecting and reorganizing address and expression of minds of the representative personage of all schools from their anthologies and consulting other historic records, discussed the performance of the subjects on “being an official” and “teaching”. From the process of being an official of the selected subjects, the interaction between the inner thoughts and the political environment when they did their jobs was analyzed. Generally, they conformed to the common philosophy of “Excellence in scholarship leads to officialdom.“ of Confucianism and became officials via the “Imperial Examination”（科舉）; meanwhile, they conformed to the principle of “to advance or retreat based on Dao”（以道進退）, being an eremite when they had different philosophy from the authority. They also proposed discreet theories for the abstract “Dao”, like deducing the “Book of Changes”, in order to discuss the more realistic “Shi Yi”（時義）. The Daoxue philosophers were more close to “Shi Ru”（師儒）, complying with personality and emphasizing teaching. They valued lecture and taught through “Monastery”（精舍） or “Academy”（書院）. They bore in mind the calling to teach, trying to guide and lead the mode. They also had various approaches to studying and ethical pursuits: inwardly aware（察識）, cultivate（存養）, and practicing in earnest（力行）, for instance. In addition, as the “Imperial Examination” became a required issue of the epoch, their teachings also dealt with the topic. To sum up, the “Double practice” in the study referred to the practice of the involvement with the mundane world and civil service of Daoxue philosophers in the Southern Sung dynasty, as well as the practice of “to advance or retreat based on Dao” principle and their philosophy, with the “Imperial Examination” interlacing between them, examining the process of being an official and related discourses on the “Imperial Examination” of Daoxue philosophers. Moreover, through their performance on “being an official” and “teaching”, the subjects discussed in the study were compared. It is hoped that the subsequent study will be inspired and new research topics will be generated through comparing among their performance and thoughts.

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Libri sul tema "Confucian Philosophers"

1

Zhang, Wei-bin. Confucianism and modernization: Industrialization and democratization of the Confucian regions. New York: St. Martin's Press, 1999.

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Weizheng, Zhu, a cura di. Kongzi, Kong sheng he Zhu Xi. Shanghai: Shanghai ren min chu ban she, 2012.

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Takehiko, Okada. Waga hansei, jugakusha e no michi. Komure-shi: Shienkai, 1990.

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4

Cho, Ch'ang-ho. Chŏngŭi wa kyŏngŭi ŭi param: Nammyŏng Cho Sik ŭi kyŏngŭi sasang : Saendel, Sok'ŭrat'esŭ, T'oegye wa pigyo. Kyonggi-do Anyang-si: Hallimdang, 2018.

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Zhou, Haichun. Jiang shan dai you sheng xian chu: Liang Shuming, Xiong Shili, Feng Youlan. Zhengzhou Shi: Zhongzhou gu ji chu ban she, 2014.

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editor, Zhang Jian 1953, e Kim Ŏn-jong editor, a cura di. Nitchūkan shisōka handobukku: Jisshin jitsugaku o kizuita 99-nin. Tōkyō: Bensei Shuppan, 2015.

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To, Chin-hwan. Talsŏng yuhyŏn haengnok. Taegu Kwangyŏksi: Talsŏng Yuhyŏn Sungmohoe, 2000.

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Hakhoe, Han'guk Kongja, a cura di. Han'guk hyŏndae Tongyang ch'ŏrhak kwa Yi Sang-ŭn. Sŏul: Tosŏ Ch'ulp'an Munsach'ol, 2017.

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Chun, Kim Oaksook, a cura di. The four-seven debate: An annotated translation of the most famous controversy in Korean neo-Confucian thought. Albany: State University of New York Press, 1994.

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Huang, Yong. Why be moral?: Learning from the neo-Confucian Cheng Brothers. Albany: State University of New York Press, 2014.

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Più fonti

Capitoli di libri sul tema "Confucian Philosophers"

1

Froese, Katrin. "A Comic Confucius?" In Why Can't Philosophers Laugh?, 127–48. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-55044-2_5.

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Cheng, Chung-ying. "Xunzi as a Systematic Philosopher: Toward Organic Unity of Nature, Mind, and Reason". In Dao Companion to Classical Confucian Philosophy, 179–99. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-90-481-2936-2_8.

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Lewin, David, e Oren Ergas. "Eastern Philosophies of Education: Buddhist, Hindu, Daoist, and Confucian Readings of Plato’s Cave". In International Handbook of Philosophy of Education, 479–97. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-72761-5_40.

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Avramidou, Elena. "Sage-King and Philosopher-King: A Political and Moral Approach to Confucius’ and Plato’s Leadership". In Leadership through the Classics, 51–61. Berlin, Heidelberg: Springer Berlin Heidelberg, 2012. http://dx.doi.org/10.1007/978-3-642-32445-1_4.

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Man, Eva Kit Wah. "The Relation of “Self” and “Others” in the Confucian Traditions and Its Implications to Global Feminisms and Public Philosophies". In Chinese Contemporary Art Series, 63–75. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-0210-1_6.

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Hu, Xiaochu. "The Analysis and Inspiration of Implementing Confucius and Plato’s Educational Philosophies in the History of China and Europe". In Proceedings of the 2022 6th International Seminar on Education, Management and Social Sciences (ISEMSS 2022), 1158–65. Paris: Atlantis Press SARL, 2022. http://dx.doi.org/10.2991/978-2-494069-31-2_135.

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Pfister, Lauren F. "A Modern Chinese Philosophy Built upon Critically Received Traditions: Feng Youlan’s New Principle-Centered Learning and the Question of Its Relationship to Contemporary New Ruist (“Confucian”) Philosophies". In New Confucianism, 165–84. New York: Palgrave Macmillan US, 2003. http://dx.doi.org/10.1057/9781403982414_7.

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"Mencius". In Classic Asian Philosophy, a cura di Joel Kupperman, 95–112. Oxford University PressNew York, NY, 2006. http://dx.doi.org/10.1093/oso/9780195189810.003.0006.

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Abstract Mencius was a Confucian philosopher of the fourth century BCE, living nearly two centuries after Confucius and a near-contemporary of Aristotle in Greece. He is one of those philosophers who is best known for a single, tenaciously argued claim. His philosophy, looked at closely, contains fascinating detail—straddling the border between philosophy and psychology—on what is involved in becoming a really good person.

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Shaoguang, Wang. "Is the Way of the Humane Authority a Good Thing?" In A Confucian Constitutional Order. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691154602.003.0008.

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This chapter criticizes the emphasis on privatization, the destruction of the Maoist-style emphasis on social welfare, and the growing gap between rich and poor. It argues that more needs to be done to combat the inequalities generated by capitalist modernization in China. Political legitimacy is not something to be defined by moral philosophers in total abstraction from the political reality. Rather, it is a matter of whether or not a political system faces a crisis of legitimacy depends on whether the people who live there doubt the rightness of its power, and whether they consider it the appropriate system for their country. The chapter ultimately endorses a definition of legitimacy as the legitimacy of the popular will.

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Bai, Tongdong. "Humane Responsibility Overrides Sovereignty". In Against Political Equality, 214–39. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691195995.003.0008.

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This chapter turns to international conflicts and interventions. It details early Confucian discussions on these issues, including “theories of just war.” The chapter also addresses the question of whether “justice” and “just war” are applicable to the discussions in the Analects and the Mencius, because these terms were originally from Western philosophy and political theories. There are different understandings of these terms even within Western philosophy. In spite of the differences, however, there is a common use of these terms: when a war is called “just,” it means that it is good, right, and proper, and follows at least some moral rules. The differences among philosophers are about how they understand the Good, the right, or the moral. In the broad sense of the term “just war,” clearly, both Confucius and Mencius considered some wars just and some not. It is legitimate, then, to discuss just war theories in early Confucian thought.

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Atti di convegni sul tema "Confucian Philosophers"

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Dyakonova, Elena. "THE “WAY OF POETRY” (UTA-NO MICHI) IN THE TREATISES OF MASTERS OF “LINKED VERSE”". In 9th International Conference ISSUES OF FAR EASTERN LITERATURES. St. Petersburg State University, 2021. http://dx.doi.org/10.21638/11701/9785288062049.38.

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The paper analyzes Sasamegoto (Whispered Conversations, 1463–1464), a treatise by Shinkei, the influential Buddhist poet and thinker of the Muromachi period (1392–1568). In this treatise on the collaborative poetry of “linked verse” (renga), the author addresses the category of the “Way” (michi) or the “Way of Poetry” (uta-no michi), which he interprets on the basis of ancient Chinese philosophers (Confucius and Lao Tze) and early Japanese authors of Zen school (e. g., Mujū Ichien, who wrote the Shasekishū — The Collection of Sand and Rocks, 13th century) and even endows it with a new meaning. In Shinkei’s view, the Way is not only mastery and its perfection. This is a sum total of many diverse things: the entire corpus of belles-lettres, theoretical treatises, schools, teachers and disciples, ideal poets, trends, styles, inner discipline, lifestyles, the past and the present.

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Li, Wenhua, e Ziqi Ye. "Advertising and Values: A Study on Cultural values Manifested in Advertising Targeting the Urban Middle Class in China". In 13th International Conference on Applied Human Factors and Ergonomics (AHFE 2022). AHFE International, 2022. http://dx.doi.org/10.54941/ahfe1001850.

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Advertising is the mirror that reflects social and cultural trends and is capable of shaping society (Sivulka, 2012). We are influenced subtly by the meanings advertisers create in advertisements; in turn, our lifestyles and value priorities can affect the strategies of advertising design and branding. However, this mirror is distorted since advertising reflects only selected attitudes, values, lifestyles, and philosophies that work for sellers’ interests (Pollay, 1987). This paper examined the advertisements launched in nine of the most popular lifestyle magazines in China, to identify the frequently used values manifested in advertising, and its influences on the lifestyles of Chinese consumers. Two key theories are adopted in the value and advertising study: Hofstede’s five dimensions of national culture (1984) and Schwartz’s theory of basic values (1992). 525 print advertisements were selected. The advertising appeals were coded to identify the values that appeared most frequently in the advertisements. Pollay’s measurement of values manifest in advertising (1983) is used as the basic measurement guide. The value theme categories selected for content analysis were based on Schwartz’s value system. 12 values are finally adopted in the coding process: Family, Kinship affection, Accomplishment, Enjoyment, Social status, Love, Sense of belonging, Social responsibility, Utility, Self-fulfillment, Economic value, Authority power. After content analysis, we found that “utility,” “enjoyment,” “social status,” “accomplishment,” and “authority power” are the top five most frequently used values in advertisements targeting the Chinese middle and elite classes. This finding suggests that advertisements in China still play an important role in delivering utility information in product functions and effectiveness. Enjoyment is the second most frequently used value in these advertisements. Enjoyment is considered a typical western value (Cheng, 1997), which was forbidden in Confucian tradition. In Confucian tradition, enjoyment is discouraged. Working hard and not spending more than necessary are considered virtues (Hofstede and Bond, 1988). Nowadays, enjoyment is legitimated by mass media, western movies, and advertisements. Pursuing good quality life and enjoying it is considered a reward for hard work. The value of social status is the third frequently used value theme in magazine advertisements. As elite magazines are targeting the Chinese middle class, their audiences are readers who desire to move upward to a higher social status. These people are likely to have status consumption. They want to express their social status through consumer goods. The status meanings of consumer goods are usually delivered via advertisements using “social status” value. The frequent use of social status value in advertisements shows the strong need of Chinese consumers for social status. When values of consumers are consistent with the values reflected in advertising, the likeability toward advertisements, products, and brands will increase, and consequently, advertising will be more effective (Polegato and Bjerke, 2006). This study examines value and lifestyle issues from the perspective of advertising in emerging markets. The mediating role of advertising enables us to better understand the formation of and changes in the values and lifestyles of the new middle class in emerging markets, such as China. The findings of this study can also contribute to advertisers and designers by enabling them to understand the value themes in advertisements that attract them the most.

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Rapporti di organizzazioni sul tema "Confucian Philosophers"

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Hills, Thomas, Gus O'Donnell, Andrew Oswald, Eugenio Proto e Daniel Sgroi. Understanding Happiness: A CAGE Policy Report. A cura di Karen Brandon. The Social Market Foundation, gennaio 2017. http://dx.doi.org/10.31273/978-1-910683-21-7.

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Abstract (sommario):

Everyone wants to be happy. Over the ages, tracts of the ancient moral philosophers – Plato, Aristotle, Confucius – have probed the question of happiness. The stirring words in the preamble to the Declaration of Independence that established ‘Life, Liberty and the pursuit of Happiness’ as ‘unalienable Rights’ served as the inspiration that launched a nation, the United States of America. Yet, more than 240 years later, the relationship between government’s objectives and human happiness is not straightforward, even over the matters of whether it can and should be a government aim. We approach this question not as philosophers, but as social scientists seeking to understand happiness through data. Our work in these pages is intended to enhance understanding of how the well-being of individuals and societies is affected by myriad forces, among them: income, inflation, governance, genes, inflation, inequality, bereavement, biology, aspirations, unemployment, recession, economic growth, life expectancies, infant mortality, war and conflict, family and social networks, and mental and physical health and health care. Our report suggests the ways in which this information might be brought to bear to rethink traditional aims and definitions of socioeconomic progress, and to create a better – and, yes, happier – world. We explain what the data say to us: our times demand new approaches. Foreword by Richard Easterlin; Introduced by Diane Coyle.

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