Gotowe bibliografie tematyczne / Confucian humanism

Spis treści

  1. Artykuły w czasopismach
  2. Rozprawy doktorskie
  3. Książki
  4. Części książek
  5. Streszczenia konferencji

Gotowa bibliografia na temat „Confucian humanism”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 11 lutego 2022

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Artykuły w czasopismach na temat "Confucian humanism"

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Wei-ming, Tu, i Alan Wachman. "Workshop on Confucian Humanism". Bulletin of the American Academy of Arts and Sciences 43, nr 6 (marzec 1990): 10. http://dx.doi.org/10.2307/3824177.

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Chen, W. "Confucian Humanism and Theodicy". Journal of the American Academy of Religion 80, nr 4 (30.10.2012): 932–70. http://dx.doi.org/10.1093/jaarel/lfs077.

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Brasovan, Nicholas S. "Considerations For A Confucian Ecological Humanism". Philosophy East and West 66, nr 3 (2016): 842–60. http://dx.doi.org/10.1353/pew.2016.0066.

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Tan, Charlene, i Azhar Ibrahim. "Humanism, Islamic Education, and Confucian Education". Religious Education 112, nr 4 (31.01.2017): 394–406. http://dx.doi.org/10.1080/00344087.2016.1225247.

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Rošker, Jana S. "Confucian Humanism and the Importance of Female Education". Asian Studies 9, nr 1 (8.01.2021): 13–29. http://dx.doi.org/10.4312/as.2021.9.1.13-29.

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The problem of the relation between the female gender and Confucian humanism is far more complex than it seems to be on the first glance. Especially if we consider the many misogynistic phenomena we can encounter in the course of Chinese history, such as foot-binding or the concubinage, we might be inclined to think that female philosophy was impossible in traditional China. This paper aims to challenge the standard views on this problem. It aims to shed some light on the fact that in this context we have to differentiate between classical teachings that were relatively egalitarian in nature, and later ideologies that more or less openly promoted the inferior position of women in society. The paper will analyse the work of the female Han dynasty scholar Ban Zhao (45–117 CE), who was the first well-known female thinker in the history of Chinese philosophy. Through this analysis, the author also aims to expose the contradiction between dominant conventions on the one hand, and latent, often hidden criticism of gender relations in female writings of traditional China on the other. In this way, the paper aims to promote a more culturally sensitive approach to the historical and conceptual study of gender discourses in China by connecting textual analyses with actual and comprehensive knowledge of the historical and social contexts in which they were placed.
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Rošker, Jana S. "Confucian Humanism and the Importance of Female Education". Asian Studies 9, nr 1 (8.01.2021): 13–29. http://dx.doi.org/10.4312/as.2021.9.1.13-29.

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The problem of the relation between the female gender and Confucian humanism is far more complex than it seems to be on the first glance. Especially if we consider the many misogynistic phenomena we can encounter in the course of Chinese history, such as foot-binding or the concubinage, we might be inclined to think that female philosophy was impossible in traditional China. This paper aims to challenge the standard views on this problem. It aims to shed some light on the fact that in this context we have to differentiate between classical teachings that were relatively egalitarian in nature, and later ideologies that more or less openly promoted the inferior position of women in society. The paper will analyse the work of the female Han dynasty scholar Ban Zhao (45–117 CE), who was the first well-known female thinker in the history of Chinese philosophy. Through this analysis, the author also aims to expose the contradiction between dominant conventions on the one hand, and latent, often hidden criticism of gender relations in female writings of traditional China on the other. In this way, the paper aims to promote a more culturally sensitive approach to the historical and conceptual study of gender discourses in China by connecting textual analyses with actual and comprehensive knowledge of the historical and social contexts in which they were placed.
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SERNELJ, Tea. "Huang Chun-chieh: Humanism in East Asian Confucian Contexts". Asian Studies 2, nr 1 (30.05.2014): 195–97. http://dx.doi.org/10.4312/as.2014.2.1.195-197.

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Little, Reg. "Toward a Global Community: New Perspectives on Confucian Humanism". Journal of Chinese Philosophy 32, nr 1 (marzec 2005): 152–56. http://dx.doi.org/10.1111/j.1540-6253.2005.00182.x.

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Hsu, Cho-yun. "Applying Confucian Ethics to International Relations". Ethics & International Affairs 5 (marzec 1991): 15–31. http://dx.doi.org/10.1111/j.1747-7093.1991.tb00228.x.

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China's vast borders and unique geographical conditions predisposed it to a hierarchically arranged multi-state “zoning system,” first instituted in the Chou dynasty's (13th-8th centuries B.C.) feudal network. “The Mandate from Heaven” embodied the moral implications and its “judging god” that the Chou incorporated into their political ethics of a system of a universal state. The Mandate essentially reflected the will of the people and stated that rulers could be removed if they failed to fulfill their prescribed Mandate. As the foundation for Confucian ethics, the Mandate was the guiding force of any political or social choice based on benevolence and humanism, jen and li, respectively. Drawing on the writings of two ancient Chinese philosophers, Motzu (ca. 479–390 B.C.) and Mencius (ca. 370–296 B.C.), Hsu shows how the Confucian virtues of governing emphasized that only a compassionate and just king would be supported by the people, would be able to avoid violence, and would promote moral values among the citizenry. According to Confucius, only moral individuals can create a moral order at every level of society and therefore a moral world with China at its center. The Confucian sino-centric concept of morality and ethics, which dictated both domestic and international policies, maintained that through good government and internal peace and prosperity, China would play a leadership role in the world and serve as a universal paradigm for other nations.
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Tucker, John A. "Humanism in East Asian Confucian Contexts by Chun-chieh Huang". China Review International 18, nr 3 (2011): 284–93. http://dx.doi.org/10.1353/cri.2011.0071.

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Rozprawy doktorskie na temat "Confucian humanism"

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Lee, Calvin C., i calvin lee@rmit edu au. "Confucian humanism as the foundation of human rights and economic ethics: a study of Korea, Japan and the Republic of China". RMIT University. Global Studies, Social Science and Planning, 2007. http://adt.lib.rmit.edu.au/adt/public/adt-VIT20080228.121903.

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This study is about Confucian humanism as the foundation of human rights and economic ethics. The study covers Korea, Japan and the Republic of China. The main research question lies in how Confucian humanism emerged as an enduring tradition, and how it impacts upon human rights and economic ethics of the three nations on their individual paths towards globalizing civil societies. Research elements are (i) literature review, (ii) focus group discussions and (iii) documentation corroborations. Literature reviews covered scholarly works of East Asia and international scholars. Narrative data were obtained from the focus group discussions. Documentation corroboration complemented the focus group discussions. The study explores the origin of Confucianism and proceeds to examine how the Confucian philosophical tradition gave naissance to Confucian humanism. From Confucian humanism, the thesis proceeds to Confucian governance (ching shih). Alternative political views of more egalitarian Confucian schools such as of Mencius also take up a good part of the governance theme. The role of life long self-cultivation is seen as the foundation of character-building for respective societal roles within Confucian ethics and social ethos. The modern democratic institution of human rights is argued as having emerged from the fertile demo-centric Confucian social psychology, but benefited directly from the Western institutional models. Discussions on the tradition of Confucianism and that of Confucian humanism progress through the important turning points throughout history, i.e., the Classic age of Confucius, the Neo-Confucian reformation, the Practical Learning sub-era of the Neo-Confucian era, and, finally, the contemporary Neo-Confucian. The discussions highlight that the Confucian tradition of 'humanity' that Confucius and his disciples formulated in the Classical age endured through the ages to modernity. They also point to the notion that Confucians pursued their intellectual, moral and aesthetic ideals to the highest possible level through the system of learning, philosophizing, and practicing in the tradition. The Confucian cosmology of the 'human to nature' nexus and the Confucian spirituality of cosmic immanence in the 'self' provide clues to the multi-layer structure of Confucian consciousness of self, selves and the greater self, namely society or the Heaven itself. The Neo-Confucian school of 'mind and heart' learning reinforced the inquiry into selves in nexus to nature and the universe. Religious tolerance and the adaptability of Confucianism have stood out as important qualities in the globalization of East-Asian values and ethos, i.e., Confucian 'souls and decorum.' Japan, as an island nation with a unique perception of its self-identity, employs Confucianism, still considered fundamentally as the philosophy of China, to reinforce the national identity without compromising the integrity of the Japanese tradition and sensitivity. Japanese aesthetic sensitivity would place aesthetic unity with nature on equal footing with that of moral unity with the world. Secularism and spirituality of Confucianism benefited from the peaceful co-existence amongst the three great philosophical traditions of Confucianism, Taoism and Buddhism. The thesis as an inquiry into Confucian humanism as a living tradition concludes by answering the main research question and its three associated postulates.
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Duncan, William E. "Authority in the Zuozhuan". Thesis, University of Oregon, 1996. http://hdl.handle.net/1794/23236.

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111 pages
The Zuozhuan 评论 (Zuo Commentaries); a narrative history of China's Spring and Autumn period (722-479 BCE), has been included among the thirteen classics of Confucianism since the Tang dynasty. Yet its pages contain numerous references to Shang and early Zhou divination practices. It seems paradoxical that a text identified with Confucian humanism would be full of references to the supernatural. I suggest that the Zuozhuan builds upon the foundations of the authority of Shang and Zhou ritual to establish the authority of Confucian doctrine. This phenomenon has been mentioned by other scholars, though no study has addressed this directly. It is the goal of this thesis to use passages in the Zuozhuan to demonstrate how authority moved from an external source to an internal source during the Eastern Zhou and to show that Zuozhuan makes use of something that Lakoff and Johnson have called idealized cognitive models.
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周嘉耀. "內聖外王？: 第三期儒家人文主義的現代轉向-對民主與科學之一回應 = Neisheng-waiwang? : the modern turn of Confucian humanism at its third period - a response to democracy and science". HKBU Institutional Repository, 2009. http://repository.hkbu.edu.hk/etd_ra/1111.

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Kuo, Hsu Hsin, i 徐信國. "Study on Confucius Humanism". Thesis, 2010. http://ndltd.ncl.edu.tw/handle/62662798790407880764.

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碩士
華梵大學
哲學系碩士班
98
The Confucius’ learning is wisdom of practice. It is not appropriate to discuss it from the aspect of epistemology; however, the wisdom of practice must be explained thoroughly and properly. Since the teaching of Confucius has influenced the wholly China far and deep for thousands of years, the importance of disseminating the wisdom of practice cannot be more significant. The Analects, records of Confucius’ thought, teaches human-beings how to get along with others. From the first chapter “Is he not a man of complete virtue, who feel no discomposure though men may take no note of him?” to the last chapter “Without knowing the force of words, it is impossible to know men.” It teaches us to have good words and deeds. The wisdom and thoughts of Confucius’ stand on the view of human affairs and are full of humanity. As a result, the study focuses on “Confucius Humanism”. The thesis explains the importance of humanism repeatedly; therefore, it is necessary to manifest the contents of humanism in detail. I divide the contents of the Confucius’ humanism into four aspects and discuss them separately. These four aspects are: human personality, human nature, human relation, human culture. The four aspects form a logical sequence. First, a man is observed from his manners, which manifest a man’s personality. Confucius encouraged people to become a superior man. This represents the human personality. Secondly, the study goes into the inner character of the superior man and discovers his good human nature: benevolence. Thirdly, the study goes out from the inner of human to the human relations, and studies the good and harmony relations among the crowd. Fourthly, human relations establish human culture and human culture is full of propriety. Finally, the study combines the four aspects, concludes with life subjective, moral consciousness and human concerns as a whole body. Chinese philosophy discusses metaphysics. For example, Yi-Appendix says, “Heaven and earth exert their influences, and there ensue the transformation and production of all things.” This contains metaphysical meanings. Does Confucius Humanism rely on metaphysics? No, it is unnecessary for Confucius Humanism to rely on it. It stands on the life experience firmly, because Confucius Humanism is the wisdom of life experience. Confucius Humanism influences Chinese throughout the ages. The study enumerates five important Chinese classics, and proves that they were influenced by Confucius Humanism. They are: Mencius, Hsuncius, The Great Learning, The Doctrine of Mean, and Yi - Appendix. Chinese have been influenced by the Confucius Humanism for thousands of years. Hence, the study continues to discuss it in order to prove the greatness of Confucius Humanism. A great wisdom comprehends others. The study discusses the integration among Confucianism, Buddhism and Taoism, and the interflow between the Confucius Humanism and the Western philosophy. Confucius Humanism has to cover every culture to maintain its progress on thinking. The study believes that the principals of the Confucius Humanism of the daily moral consciousness and regulations are able to apply in everywhere, not only in theory but also in practice.
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Chi-Yun, Lin, i 林季芸. "Wang Chong humanity, the relationship between Destiny and Confucius, Mencius's". Thesis, 2015. http://ndltd.ncl.edu.tw/handle/36797844110038148819.

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碩士
東吳大學
中國文學系
103
Wang Chong is based on the construction of its gas cosmology, "sex" and "life" is also done "gas" from, for the positioning of "day" and Wang Chong not assigned to their personality or moral component, but as a natural things, using natural theory. Also because of this, Wang Chong is often classified as a Taoist scholars offspring figures, there are , and other articles, it is topped with the name of "Norm sinners." Then watch his ideological context, it seems more biased in favor of Confucian scholars, compared to Lao Wang Chong of Confucius, Mencius kind words are too numerous. On Wang Chong's life, especially, it is often quoted Confucius, Mencius words that funding, so the paper would be to Confucius, Mencius, Wang Chong views for life, compared to the three ideas, as an example of Confucian Wang Chong's identity. This thesis discuss Confucius, Mencius, Wang Chong's life theory, summed up life theory by Wang Chong hole at Meng influence, it is arranged in chapters divided into five chapters: the first chapter; the second chapter of Wang Chong's life writings and historical background, in order to understand the background and motivation for writing "On balance," a book; Wang Chong Humanity in Chapter III of Confucius, Mencius and adoption and inherited thought, this chapter first explain hole, Meng's theory of human nature, as well as Confucius, Mencius Wang Chong's place on the Influence of Human Nature, and finally to Wang Chong's theory of human nature for the summary; Chapter IV of Wang Chong-ordained concept of Confucius, Mencius absorption and trade-offs, this chapter in the same structure and the third chapter, with pair of holes, Meng, Wang Chong Theories about the lives of three people, explained Wang Chong and holes relationship Meng, Wang Chong's life complete theory of ideological principles, more to prove Wang Chong respected Confucianism.
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Yong, Keng-Yen, i 楊景彥. "Chuang Tzu and Humanity ---Image Analysis of Confucius in Chuang Tzu". Thesis, 2016. http://ndltd.ncl.edu.tw/handle/sw9ay9.

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碩士
國立臺灣大學
中國文學研究所
104
What exactly is the image of Confucius in Chuang Tzu ? There have been many discussions throughout history, from defamation, Chuang-class literature, Chuang school of Confucian, to integration of Confucian and Taoism and so on. Nevertheless, can all these be sufficient to determine the issue? The study, based on various views of predecessors, attempts to raise another viewpoint, namely, completely classify Confucius to the system of Chuang school so as to carry out indiscriminate statements. Here, Chuang Tzu and Confucius will become an integrate one rather than separate two parts. However, this doesn’t mean that the historical image of Confucius would be eliminated. On the contrary, the study firstly focused on how Chuang Tzu employs the historical image of Confucius, that is, an erudite Confucius who teached and delivered his knowledge to others. From this aspect, the study tries to discuss the Confucian image together with propositions of Chuang school regarding to knowledge, etiquette and destiny. In this way, neither the historical image of Confucius nor the integration of Confucius with the system of Chuang school would be ignored. In the study, the author exerts all energies to make Confucius in Chuang Tzu free from great authority and influences of Confucius in Chinese history. It is expected that Confucius in Chuang Tzu could be restored here.
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"Humanity and Christ: a study of Karl Barth's christological anthropology and its significance for Christian-Confucian dialogue". 1999. http://library.cuhk.edu.hk/record=b5889947.

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by Keith Ka-fu Chan.
Thesis (M.Phil.)--Chinese University of Hong Kong, 1999.
Includes bibliographical references (leaves 94-99).
Abstracts in English and Chinese.
Chapter Chapter One --- Introduction --- p.1
Chapter 1.1. --- Karl Barth and Non-Christian Religions --- p.1
Chapter 1.2. --- "Karl Barth, Christological Anthropology and Confucianism " --- p.4
Chapter Chapter Two --- Barth's Christological Approach: A Historical Study --- p.9
Chapter 2.1. --- Introduction --- p.9
Chapter 2.2. --- Christology in the Making: From The Epistle to the Romans to Anselm --- p.9
Chapter 2.3. --- Christological Concentration: Church Dogmatics --- p.26
Chapter Chapter Three --- Barth's Anthropology: Man and Humanity --- p.31
Chapter 3.1. --- Introduction --- p.31
Chapter 3.2. --- Jesus Christ as the Starting Point --- p.32
Chapter 3.3. --- Real Man: The Ontological Relationship between God and Human --- p.36
Chapter 3.4. --- Real Humanity: Being-With-the-Other --- p.41
Chapter 3.5. --- Real Man as Redeemed Man: Human Being in the Doctrine of Reconciliation --- p.46
Chapter 3.6. --- Conclusion --- p.49
Chapter Chapter Four --- Barth's Christology: Jesus' Humanity --- p.50
Chapter 4.1. --- Introduction --- p.50
Chapter 4.2. --- Jesus Christ as the Electing God and Elected Man: Humanity in the Barth's Doctrine of Election --- p.50
Chapter 4.2.1. --- Doctrine of Election as the Doctrine of God Himself --- p.50
Chapter 4.2.2. --- Jesus Christ as the Electing God and Elected Man --- p.53
Chapter 4.2.3. --- Humanity in the Doctrine of Election --- p.55
Chapter 4.3. --- Barth's Doctrine of the Humanity of Jesus Christ --- p.60
Chapter 4.3.1. --- The Antiochene and Alexandrian Christologies --- p.60
Chapter 4.3.2. --- The Chalcedonian Formula and its Limitation --- p.64
Chapter 4.3.3. --- Barth's idea of Anhypostatic-Enhypostatic Christology --- p.66
Chapter Chapter Five --- Karl Barth's Christological Anthropology in Dialogue with Confucianism --- p.73
Chapter 5.1. --- Introduction --- p.73
Chapter 5.2. --- The Anthropological and Christological Discourses in Christian-Confucian Dialogue --- p.74
Chapter 5.3. --- A Critique of Kim's Understanding of Barth's Anthropology --- p.82
Chapter 5.4. --- Karl Barth's Christological Anthropology and Christian-Confucian Dialogue --- p.85
Chapter 5.4.1. --- Real Man --- p.85
Chapter 5.4.2. --- Real Humanity --- p.86
Chapter 5.4.3. --- God's Election --- p.87
Chapter 5.4.4. --- The Divinity and Humanity of Jesus Christ --- p.88
Chapter Chapter Six --- Concluding Reflection --- p.90
Bibliography --- p.94
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Peng, Hongmei. "A conversation between Confucius and Dewey on individual and community a hope for humanity /". 2007. http://etd.utk.edu/2007/PengHongmei.pdf.

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Drolet, Marie-Josée. "L'universalité des droits humains dans le contexte du pluralisme axiologique inhérent aux relations internationales : le cas du confucianisme". Thèse, 2010. http://hdl.handle.net/1866/3967.

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Résumé La démonstration qui est ici à l’œuvre s’apparente, dans une certaine mesure, à celle qu’élabore Amartya Kumar Sen dans 'The Argumentative Indian'. Dans cet ouvrage, Sen discute de l’héritage intellectuel et politique de l’Inde et de la manière dont cette tradition est essentielle pour le succès de la démocratie et des politiques séculières de l’État indien. Pour notre part, nous ne nous intéressons point à l’Inde, mais à la Chine, notamment à l’héritage intellectuel, politique et moral des lettrés confucéens de l’Antiquité chinoise et à la pertinence de revisiter, aujourd’hui, la réflexion confucéenne classique pour mieux penser et fonder les droits humains en Chine. Plus précisément, notre réflexion s’inscrit au sein du débat contemporain, qui a lieu à l’échelle internationale, entourant les soi-disant valeurs asiatiques et les droits humains. Pour les partisans de la thèse des valeurs asiatiques, les valeurs asiatiques seraient associées au modèle de développement dit asiatique, lequel se distinguerait du modèle « occidental » en étant en outre réfractaire aux droits humains. Ces droits ayant une origine occidentale et étant, à maints égards, en rupture avec les valeurs asiatiques, ils ne seraient ni souhaitables en Asie (notamment en Chine) ni compatibles avec les valeurs asiatiques (spécialement avec les valeurs confucéennes). Dans notre thèse, nous réfutons ce point de vue. Par l’entremise d’une analyse de la 'Déclaration universelle des droits de l’homme' de 1948 et d’un examen des quatre textes fondateurs du confucianisme classique que sont : les 'Entretiens' (Lunyu), le 'Mencius' (Mengzi), la 'Grande Étude' (Daxue) et la 'Pratique du Milieu' (Zhongyong), nous démontrons que cette compréhension des choses s’avère injustifiée. Les droits humains ne sont pas incompatibles avec les valeurs confucéennes et leur adoption est souhaitable en Asie (notamment en Chine), tout comme elle l’est en Occident. De fait, la philosophie des droits humains et la pensée confucéenne classique ont de nombreuses affinités conceptuelles, axiologiques et normatives. Loin d’être en rupture, ces univers théoriques convergent, car ils ont tous deux à cœur l’être humain, ses besoins vitaux et son épanouissement au sein de la communauté. Notre démonstration s’appuie, pour une large part, sur l’analyse d’un concept phare de la pensée éthique et politique confucéenne, soit la notion d’humanité ou du sens de l’humain (ren) ainsi que d’une autre notion qui lui est étroitement liée, soit celle de l’homme de bien ou de la personne moralement noble (junzi).
Abstract The demonstration elaborated here is similar, to a certain extent, to the one developed by Amartya Kumar Sen in The 'Argumentative Indian'. In his work, Sen discusses India’s intellectual and political inheritance, and the way this tradition is essential for the success of the democracy and secular politics of the Indian State. For our part, our interest lies not with India, but with China, quite particularly with the intellectual, political and moral legacy of the early Confucian scholars, and the relevancy to revisit, nowadays, Classical Confucian teachings in order to conceive and establish human rights in China. More precisely, our reflection lies within the contemporary debate, which takes place on an international scale, surrounding the so-called Asian values and human rights. For the advocates of the Asian values thesis, Asian values would be associated with the so-called Asian development model, which would distinguish itself from the « Western » model by resisting for instance human rights. These rights, having a western origin and being, in many respects, in breach with Asian values, would be neither desirable in Asia (particularly in China) nor compatible with Asian values (specifically with Confucian values). In our thesis, we refute this point of view. By the intervention of an analysis of the 'Universal Declaration of Human Rights' of 1948 and an examination of four texts founders of the Classical Confucianism who are: the 'Analects' (Lunyu), the 'Mencius' (Mengzi), the 'Great Learning' (Daxue), and the 'Practice of the Mean' (Zhongyong), we demonstrate that this understanding of things is unjustified. Human rights are not incompatible with Confucian values and their adoption is desirable in Asia (including China), quite as it is in Western countries. Actually, the philosophy of human rights and the Classic Confucian thought have numerous conceptual, axiological and normative affinities. Far from being in opposition, these theoretical views converge, because they both care about the human being, his vital needs, and his self-fulfillment within the community. Our demonstration leans, for the most part, on the analysis of a key concept of the Confucian ethical and political thought that is the notion of humanity, or humaneness (ren) and the closely related notion of gentleman, or morally noble person (junzi).
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Bin-Shian, Yang, i 楊秉憲. "Confucius said: My students, why don’t learn the Book of Songs? On the educational value of Confucius’s poem teaching in humanity and art". Thesis, 2015. http://ndltd.ncl.edu.tw/handle/n946x3.

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Streszczenie:
碩士
華梵大學
哲學系碩士班
103
Confucius taught his followers the Book of Songs, which he commented as 「Don’t entertain foolish ideas」 and the Confucians in later generations regard the book as a classic. Confucius paid much attention to the teaching of the morality, sincerity and aesthetic perceptions advocates in the Book of Songs. This paper tries to discuss the educational value of Confucius's poem teaching in art from the perspective of humanistic spirit. Firstly the paper would discuss the historical background and inherent spirit of the Book of Songs, and further probe into the historical localization and humanistic spirit theory, which explains why he taught the book, of Confucius. Finally the paper would list and analyze that Confucius shows his hope in the art education function of the Book of Songs in The Analects of Confucius, which is an evidence for the close relation between Confucius's morality and art education. The paper would finally clarify that Confucius began with teaching the means of artistic expression of the Book of Songs to manifest the beauty of human nature, and then he showed his idea that people should seek for that beauty. The top achievement of the Confucianism is integration of beauty and virtue. Seeking art in life and finally accomplish an artistic life, this is what Confucius looked forward to and it is also the key point of this paper.
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Książki na temat "Confucian humanism"

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Feng, Hu-hsiang. Marxist humanism and Confucian humanism: A comparative study of the concept of man. Taiwan, R.O.C: Tunghai University Press, 1986.

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Ru jia chuan tong: Zong jiao yu ren wen zhu yi zhi jian. Beijing Shi: Beijing da xue chu ban she, 2007.

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Jukyō to Rō-Sō. Tōkyō: Meitoku Shuppansha, 1998.

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Aspects of Confucianism: A study of the relationship between rationality and humaneness. Frankfurt am Main: P. Lang, 1990.

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Ren wen jia zhi qu xiang de xian dai zhuan huan: Renwenjiazhiquxiangdexiandaizhuanhuan. Nanchang Shi: Jiangxi ren min chu ban she, 2005.

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Yugyo ŭi indojuŭi wa Hanʾguk sasang: Hanul chʻŏrhak kangjwa. Sŏul: Hanul, 1997.

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Tradition and modernity: A humanist view. Leiden: Brill, 2009.

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Thiébault, Philippe. Confucius et le devenir-homme: Chemins de maturation. Louvain-la-Neuve: Academia-Bruylant, 2007.

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The formation of Chinese humanist ethics a hermeneutic-semiotic perspective. Singapore: Silkroad Press, 2013.

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Wong-Hee-Kamm, Edith. De confucius à qu yan: Humanisme, courage et poésie chez les lettrés chinois : essai. Sainte-Marie, Île de la Réunion: Azalées éditions, 2006.

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Części książek na temat "Confucian humanism"

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Roetz, Heiner. "Confucian Humanism". W Approaching Humankind, 119–38. Göttingen: V&R Unipress, 2013. http://dx.doi.org/10.14220/9783737000581.119.

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Møllgaard, Eske J. "Humanism". W The Confucian Political Imagination, 101–19. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-74899-3_5.

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Shen, Vincent. "The Fading of Political Theology and the Rise of Creative Humanism". W Dao Companion to Classical Confucian Philosophy, 23–51. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-90-481-2936-2_2.

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Reed, Gay Garland. "Multidimensional Citizenship, Confucian Humanism and the Imagined Community: South Korea and China". W Citizenship Education in Asia and the Pacific, 239–55. Dordrecht: Springer Netherlands, 2004. http://dx.doi.org/10.1007/978-1-4020-7935-1_14.

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Courtney, Charles. "Jaspers Meets Confucius". W Philosophical Faith and the Future of Humanity, 203–9. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-2223-1_18.

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Huang, Kuan-Min. "Vulnerability and Intimacy: Ethical Foundations for Social Relations in Confucius and Levinas". W The Politics of Humanity, 113–31. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-75957-5_5.

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Zhang, Qianfan. "Humanity or Benevolence? The Interpretation of Confucian Ren and Its Modern Implications". W Human Dignity in Classical Chinese Philosophy, 45–99. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-349-70920-5_3.

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Zehou, Li. "Confucian Humanism". W The Chinese Aesthetic Tradition, 39–75. University of Hawai'i Press, 2009. http://dx.doi.org/10.21313/hawaii/9780824833077.003.0002.

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"Confucian Humanism and Buddhist Humanism". W New Horizons in Eastern Humanism. I.B.Tauris, 2011. http://dx.doi.org/10.5040/9780755625635.ch-011.

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"Chapter 2: Confucian Humanism". W The Chinese Aesthetic Tradition, 39–75. University of Hawaii Press, 2017. http://dx.doi.org/10.1515/9780824837624-004.

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Streszczenia konferencji na temat "Confucian humanism"

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Liu, Jian-Ming. "On the Integration of Confucian Culture and College Students' Management". W 3rd Annual International Conference on Social Science and Contemporary Humanity Development (SSCHD 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/sschd-17.2017.45.

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Lei, Yong-Qiang. "On Confucian Thought of Ya Music Teaching in Pre-Qin Period". W 2nd Annual International Conference on Social Science and Contemporary Humanity Development. Paris, France: Atlantis Press, 2016. http://dx.doi.org/10.2991/sschd-16.2016.21.

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Lyu, Xi-Yan. "Behind Contrastive Identity Prioritizations: A Moral Reconciliation between Confucian and Utilitarian Ethics". W 3rd Annual International Conference on Social Science and Contemporary Humanity Development (SSCHD 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/sschd-17.2017.28.

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