Готові списки джерел за темами / Contemporary Confucianism

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Автор: Grafiati
Опубліковано: 10 грудня 2022
Оновлено: 29 січня 2023

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Статті в журналах з теми "Contemporary Confucianism"

1

Jiang, Yi-Huah. "Confucian Political Theory in Contemporary China." Annual Review of Political Science 21, no. 1 (May 11, 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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2

SIGURÐSSON, Geir. "Confucianism vs. Modernity: Expired, Incompatible or Remedial?" Asian Studies 2, no. 1 (May 30, 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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3

Wang, Chaohua. "OLD SAGE FOR NEW AGE? THE REVIVAL OF RELIGIOUS CONFUCIANISM IN CHINA." POLITICS AND RELIGION JOURNAL 6, no. 2 (December 1, 2012): 269–99. http://dx.doi.org/10.54561/prj0602269w.

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In recent years, Confucianism has been once again identified as the essence of Chinese civilization and a religion that was central to the Chinese people throughout China’s long history. Scholars are appealing to the Communist Party to make Confucianism the State religion (guojiao). What are the political implications of the phenomena? Can these claims stand to intellectual scrutiny? Conducting a brief historical survey of religious Confucianism in Chinese politics, in addition to an analysis of shared principles essential to various Confucianist positions today, this paper argues that religious Confucianism presented by its contemporary promoters is a constructed myth originated mainly from the Qing times (1644- 1911). The supposed Confucian teaching does not carry religious meaningfulness associated to either individual existence or social life in contemporary China. It remains powerful primarily in connection to the State, or a collective nation (Zhonghua), vis-à-vis the world outside ethnic Han communities. Despite this - or precisely because of this - a revived religious Confucianism may have the greatest potential to become a political force in China in our globalizing age, more so than any other major world religions, even if others may have larger Chinese following than Confucianism.
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4

Shi, Weimin. "A Curious Case of Cultural Encounter: The Appropriation of Kant’s Philosophy through Contemporary Neo-Confucianism." Culture and Dialogue 10, no. 2 (November 29, 2022): 129–42. http://dx.doi.org/10.1163/24683949-12340122.

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Abstract In this paper, Mou Zongsan’s (牟宗三, 1909–1995 CE) Kantian interpretation of Confucianism will be surveyed with a focus on Mou’s ideas of moral metaphysics and autonomy. After a brief account of the development of Confucianism up to the Song dynasty (960–1279 CE) and Ming dynasty (1368–1644 CE) (§1) and some initial attempts to articulate Confucian ideas in terms of Western philosophy (§2), Mou’s Kantian interpretation of Confucianism will be presented in §3 and criticized in §4. It is argued that Mou uses the Kantian dichotomy of autonomy and heteronomy to describe the traditional rivalry between two primary schools of Neo-Confucianism. While Mou neglects Kant’s claim that the autonomy of the will gives the principle by means of which it is to determine the content of the moral law, he appeals to Kant’s idea that human beings as free agents are members of the intelligible world to propose a Confucian moral metaphysics. In §5, Mou’s Confucianism’s metaphysical and religious characteristics are further criticized.
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Yang, Mei. "Liberty in Harmony: An Integration of Confucian Harmony and Liberalism in Contemporary China." Vienna Journal of East Asian Studies 7, no. 1 (December 1, 2015): 227–45. http://dx.doi.org/10.2478/vjeas-2015-0008.

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Abstract As the mainstream ideology, Confucian harmony deeply influences ways of thinking and social life in the East. Contemporary China has experienced quite a radical change since the Xīnhài Revolution in 1911. It also marked the re-examination of Confucianism, i.e. the development of New Confucianism. New Confucianism needs to encourage China to fit the modern and global context. Therefore, the revival of Confucian harmony must remake itself to fit the modern world. A certain degree of convergence between Confucian harmony and liberalism, the mainstream ideology in the West, is necessary. Personal improvement is a hotly disputed idea among Chinese Confucians and Western liberals because transformation of public ethics is closely related to transformations of the self. This paper argues the importance of integration between harmony and liberalism. What is important is to explore how each tradition can shed light on theoretical and practical issues regarding harmony between the individual and the community, rather than individual sovereignty over communal claims in ideological studies.
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6

Yun, Eun Gee. "Administrative system and culture in East Asia, Europe and the USA: a transformation of the administrative system through the mutual mixture of cultures in Korea." International Review of Administrative Sciences 72, no. 4 (December 2006): 493–516. http://dx.doi.org/10.1177/0020852306070080.

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This article explains the network and relationship between culture and administrative system in East Asia, Europe and the USA. The cultures of individualism in the USA, social contract-oriented collectivism in Nordic countries and Confucianism in Korea have an important effect on the formation of the administrative system of pluralist government in the USA, societal corporatism in Nordic countries, and state corporatism in Korea, respectively. The development of the administrative system can be accomplished by the advancement of administrative culture regardless of state corporatism, societal corporatism or pluralism. A sound administrative structure entails the growth of sound administrative culture, which involves anti-corruption, solidarity, trust and accountability in the advanced liberal and corporate states. In the process of the development of administrative culture, contemporary Confucians express a unity between Confucianism and liberalism to show the principle of an admixture between different administrative cultures. Contemporary Confucianism offers ways of changing traditional administrative culture in Korea.
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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, no. 2 (June 30, 2017): 113–35. http://dx.doi.org/10.4312/as.2017.5.2.113-135.

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Анотація:
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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Billioud, Sébastien, and Joël Thoraval. "The Contemporary Revival of Confucianism." China Perspectives 2008, no. 3 (July 1, 2008): 88–106. http://dx.doi.org/10.4000/chinaperspectives.4123.

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Hu, Shaohua. "Confucianism and Contemporary Chinese Politics." Politics & Policy 35, no. 1 (March 2007): 136–53. http://dx.doi.org/10.1111/j.1747-1346.2007.00051.x.

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Tang, Yijie. "The contemporary significance of Confucianism." Frontiers of Philosophy in China 3, no. 4 (October 28, 2008): 477–501. http://dx.doi.org/10.1007/s11466-008-0031-9.

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Дисертації з теми "Contemporary Confucianism"

1

Paes, Michael Thomas. "An examination of Confucianism in contemporary human rights discourse regarding China /." Title page, contents and abstract only, 2003. http://web4.library.adelaide.edu.au/theses/09AR/09arp126.pdf.

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Cho, Hwei-Cheng. "Chu Tien-wen : writing 'decadent' fiction in contemporary Taiwan." Thesis, SOAS, University of London, 1999. http://eprints.soas.ac.uk/28803/.

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Анотація:
In recent years, literature in Taiwan has developed dynamically in a context of rapid social change and intense debate in intellectual circles over ideology. Chu Tien-wen (1956- ) is the eldest daughter of the most notable literary family in Taiwan; the principal founder of the "Three-Three" literary coterie in the late 1970s and the most successful screenwriter of the Taiwanese New Cinema in the 1980s. However, as yet no book-length study has been devoted to the works of this important figure in the contemporary Taiwan literary scene. The present thesis is a study of Chu T'ien-wen's work up to 1996, with chapters arranged broadly in chronological order. It traces the formation of her early sinocentric, utopian political and social beliefs, and their modification in the light of her increasing contact with Taiwan-centred Nativist ideas. This study endeavours to address the many facets of Chu's writing identity (Chinese tradition - Taiwan identity - Feminism - Creative writing), and examine how her works reflect her maturing understanding under the influence of changes in society. Forced to re-evaluate her ideas by the clash between her vision of Confucian Chinese ideals and the development of Taiwan-centred Nativism, Chu broke through to her unique style in Splendour of the End of the Century, a collection of stories which won immediate critical acclaim both for its unconventional subject matter and its unorthodox style. Since then Chu, in writing about the moral and spiritual decadence of modern urban life in The Notebook of a Desolate Man, has maintained her basic belief in the role of the shih, but, at the same time, she has yielded to the inevitability of destruction of traditional values. Nonetheless, her writing on previously unmentionable subjects has broadened the parameters of what is acceptable in literature. This study will demonstrate that in writing her "decadent" fiction, and through her depiction of sensual refinement, Chu showed that social changes in Taiwan had forced her to accept the fact that Confucian thought has irretrievably lost its primacy in intellectual life, and that her original utopian vision is no longer attainable. As she accepts democracy more, she has had to leave behind her early ideal, be more pragmatic, and become a "decadent" writer philosophically.
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Yoo, Dong-Ju. "Consuming modernity : women, food and promotional culture in contemporary Korea." Thesis, Loughborough University, 1986. https://dspace.lboro.ac.uk/2134/7156.

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The process of modernisation has created tension and confusion in selfidentity in spite of its various new opportunities. This impact of modernity is more intense in a non-western society. Korea is experiencing a unique pattern of the dynamics and dilemmas modernity has presented. Korean women are experiencing clashes between modernity and tradition, capitalism and Confucianism, and Western and Korean cultural values. The gap created from these tensions is widely mediated by the logic of consumerism. This process is clearly revealed in women's values and attitudes towards food and eating. Although rapid economic development and social changes have considerably modified people's eating habits, women's roles and expectations in regard to food and eating are much more ambiguous and confusing than in the past. Korean advertising displays sharp contradictions of these aspects. While advertising reflects and actively reshapes the prevailing images of women, women constantly reconstitute their identities by selecting, rejecting and negotiating with the public messages in their everyday lives. This thesis aims to examine the changing female identities in contemporary Korea in the process of modernisation and Westernisation by exploring the tensions and contradictions in regard to women's values and attitudes towards food and eating, through the examination of the representations of Korean advertising and women's everyday experiences and negotiations.
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Young, David J. "Confucian Thought In Contemporary China: Trends & Circumstance Xiandai Zhongguo Ruxue Sixiang Zhi Xiangzhuan Yu Qushi Yanjiu." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1338433281.

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Chiu, King Pong. "Thomé H. Fang, Tang Junyi and the appropriation of Huayan thought." Thesis, University of Manchester, 2014. https://www.research.manchester.ac.uk/portal/en/theses/thome-h-fang-tang-junyi-and-the-appropriation-of-huayan-thought(58b1d131-2940-4695-b834-c4f79443b4fa).html.

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This thesis examines the rationale behind the work of Thomé H. Fang 方東美 (Fang Dongmei, 1899-1977) and Tang Junyi 唐君毅 (1909-1978), two of the most important Confucian thinkers in twentieth-century China, who appropriated aspects of the medieval Chinese Buddhist school of Huayan to develop a response to the challenges of ‘scientism’, the belief, widespread in their times, that quantitative natural science is the only valuable part of human learning and the only source of truth. As the status of Confucianism in China had declined from the mid-nineteenth century, non-Confucian ideas were appropriated by Chinese thinkers for developing responses to ‘scientism’, adopting the principle of fanben kaixin 返本開新 (going back to the origin and developing new elements). Buddhist ideas from a range of schools played an important role in this. Unlike other thinkers who turned to the schools of Consciousness-Only and Tiantai, Fang and Tang, for reasons of their own, saw the thought of the Huayan school as the apex of Buddhism and so drew on selected aspects to support and develop their own views. Fang regarded Huayan thought as a fine example of the idea of ‘harmony’, since in its vision of the perfect state all phenomena co-exist without contradiction. Interpreting the explanation of this given by Dushun 杜順 (557-640) in his own way, Fang argued that human beings are able to integrate physical, biological and psychic elements of the ‘natural order’ with values such as truth, beauty and goodness which belong to the ‘transcendental order’. He thus proposed that scientism’s view of humanity as matter could be incorporated without contradiction but also without excluding ‘non-scientific’ aesthetic, moral and religious values. By contrast, Tang stressed the characteristics of Huayan’s theory of ‘doctrinal classification’, as developed by Fazang 法藏 (643-712). Interpreting this to mean that different ideas could be applicable in different periods, Tang argued that the worldview of ‘scientism’ may indeed help solve problems in its own sphere, such as the desire for scientific development. Other paradigms, however, are preferable in discussing moral issues. In other words, this Buddhist theory allowed him to claim that both Confucianism and ‘scientism’ have their own value. Neither of them should be negated in principle. I argue that Fang’s and Tang’s selective appropriations of Huayan thought not only paid heed to the hermeneutical importance of studying ancient texts in order to be more responsive to modern issues, a concern hotly debated in the field of Chinese philosophical studies, but also helped confirm the values of Confucianism under the challenge of ‘scientism’. In short, by absorbing ideas from Huayan thought, both Fang and Tang, to different extents and in different ways, provided responses to the challenge of ‘scientism’ which gave a place to science without rejecting the importance of human faculties such as aesthetic appreciation and moral judgment or asserting the dominance of perception and cognition over other human faculties, the ultimate cause, as they saw it, of ‘scientism’.
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M'Bondjo, Maud. "Néo-confucianisme et cosmologie : La notion de "cheng" dans la pensée de Zhou Dunyi (1017-1073)." Paris, INALCO, 2010. http://www.theses.fr/2010INAL0009.

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La présente étude questionne les origines du renouveau confucéen et s’intéresse en particulier à la figure et à la pensée de Zhou Dunyi (1017-1073). La filiation de la Voie (daotong) offre à Zhou Dunyi une position suprême et établit le cosmologique Diagramme du Faîte suprême (Taiji tu), son Propos (Taiji tu shuo) et Traverser les Mutations (Tongshu) comme les textes fondateurs du néo-confucianisme. Or, comment le point de départ de ce mouvement intellectuel majeur pourrait-il être attribué à un quasi inconnu des Song ? De surcroît, comment Zhou Dunyi pourrait-il être le fondateur du néo-confucianisme, puisque la notion centrale de sa pensée (cheng 誠) a été évincée au profit de la notion de principe (li 理) élaborée par l’école Cheng-Zhu ? L’examen de la vie, des influences et des centres d’intérêt de Zhou Dunyi permet de comprendre son engagement dans la vie intellectuelle, politique et sociale des Song. L’analyse étymologique et philosophique de la notion de cheng, abusivement traduite par « sincérité », permet de cerner son interprétation jusqu’aux néo-confucéens majeurs des Song et de constater son importance dans la pensée de Zhou Dunyi. La traduction de ses textes principaux et secondaires, assortis des commentaires de Zhu Xi (1130-1200), offre une base solide pour commenter sa pensée, étudier les polémiques qu’elle soulève ainsi que les liens qu’il entretenait avec le bouddhisme et le taoïsme. Enfin, le constat d’une première modernité du confucianisme des Song conduit à se pencher sur l’évaluation de la pensée de Zhou Dunyi et de la notion de cheng par la deuxième modernité du confucianisme, et en particulier par Mou Zongsan (1909-1995)
The aim of this doctoral dissertation is to discuss the origins of Neo-Confucianism focusing on the figure and thought of Zhou Dunyi (1017-1073). The transmission of the Way (daotong) raises him to a supreme position and establishes the Diagram of the Supreme Ultimate (Taiji tu), its Explanation (Taiji tu shuo) and Penetrating the Book of Changes (Tongshu) as the founding texts of Neo-Confucianism. But how could the founder of a major school of thought be almost unknown during his lifetime? Moreover, how can Zhou Dunyi be considered as the founder of Neo-Confucianism when his major notion (cheng 誠) has been evicted in favour of the Cheng-Zhu school leading notion of principle (li理)? The study of Zhou Dunyi’s life, influences and interests provides an understanding of his commitment to the Song intellectual, political and social life. The etymological and philosophical analysis of the notion of cheng, inappropriately translated as “sincerity”, allows us to clarify its interpretation up to Song major Neo-Confucians and to perceive its importance into Zhou Dunyi’s thought. The translation of his primary and secondary texts, assorted with Zhu Xi’s (1130-1200) commentaries, provides a solid ground to comment his thought, study the debates it raised and the relationships it entertained with Buddhism and Taoism. Finally, the first modernity of Confucianism leads us to study the evaluation of Zhou Dunyi’s thought and the notion of cheng by the second modernity of Confucianism, and by Mou Zongsan (1909-1995) in particular
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Yu, Cho-huan, and 于卓寰. "A Study on Contemporary Chinese Confucianism Discourses." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/51765010906025937033.

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Chan, Nganying Serina. "The thought of Mou Zongsan." Thesis, 2010. http://hdl.handle.net/2440/67103.

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This study introduces and examines the thought of Mou Zongsan 牟宗三 (1909-1995), generally recognised as the most creative and systematic Xin Rujia 新儒家 (New Confucian) thinker. Because very little about his thought has been written in English, this study contributes to the understanding and interpretation of Chinese thought by filling a gap in Western scholarship on a key twentieth-century Ru thinker. The study accomplishes four objectives. The first objective is to examine the making of Mou’s thought by tracing the various influences that shaped his philosophical thinking. Mou’s thought is multi-faceted and complex. It reflects the historical time he lived in, the person he was, and the many ideological and intellectual influences that shaped his thinking. Scholars usually regard Mou’s thought as a contemporary moral metaphysical reading of Ru thought based on the Lu-Wang Learning of the Mind, the stream of Song-Ming Ruxue (Neo-Confucianism) associated with Lu Xiangshan 陸象山 (1139-1193) and Wang Yangming 王陽明 (1472-1529). Yet, as this thesis shows, Mou’s thought is also cultural nationalist, anti-Communist, moral idealistic, Hegelian, and Kantian. The second objective of this thesis is to introduce Mou’s thought as a contemporary reading of Ruxue—in the form of a moral metaphysics based on the Lu-Wang Learning of the Mind. Mou’s moral metaphysics reflects his understanding of the human mind as informed by the teachings of Mengzi 孟子 (Mencius) (ca 372-289 B.C.), the Lu-Wang Learning of the Mind, and the writings of Song-Ming Ru thinkers besides Lu and Wang. It seeks to elucidate the metaphysics of the Lu-Wang Learning of the Mind using Mahāyāna Fo (Buddhist) paradigms and Kantian terminology. The third objective is to reveal the strong Han cultural nationalism that drove Mou’s philosophical career. While most scholars recognise that a major, if not the most significant, contribution of Mou is in the metaphysical development of Ru thought, much of his writings can be seen as a relentless attempt to provide a systematic and theoretical grounding for his proposal for China’s cultural reconstruction, a proposal known as the santong 三統 (three-unities) proposal. My aim is to show that Mou’s moral metaphysics and cultural nationalist discourse are entwined. I examine his conception of Chinese culture and Ruxue and his notion of the third epoch of Ruxue. I also study his santong proposal, his new daotong 新道統discourse (new genealogical account of the transmission of the way), which is based on his revisionist assessment of Song-Ming Ruxue, and the key role he played in the Xin Rujia movement. The last objective is to examine critically the scholarly reception of Mou’s thought and discuss how the legacy of Mou’s Xin Rujia thought has lived on. Mou’s system of thought is rigorously logical and coherent when assessed in terms of its internal philosophical premises and paradigms. Supporters embrace and acclaim it. Distracters, however, find fault with it, sometimes harshly. I highlight the major merits and deficiencies of Mou’s thought as perceived by his critics.
Thesis (Ph.D.) -- University of Adelaide, School of Social Sciences, 2010
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Wang, Chun-Chieh, and 王俊傑. "The Hermeneutics of “Religious Morality of Confucianism”from New Contemporary Confucianism —— Focusing on Tang Jun-yi and Mou Zong-san." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/c8d932.

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Li, Yi-De, and 李奕德. "Bringing Confucianism back in：Wei Wou''s Approach to Contemporary Chinese Economics." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/dyd63h.

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Анотація:
碩士
國立中山大學
政治學研究所
102
Abstract In the past, the Confucian culture, which was followed by the East, had been considered as one decayed ideology obstructing the economic development. This kind of thought has not changed until the rise of Japan and the rapid expansion of East Asia. Some scholars start to discard negative viewpoint, and claim that the Confucian culture is an important element for the rising of East Asia. After that, the Confucian culture has become an upsurge within the academia. In the research area of Cultural Political Economy, most scholars have done the research by the foundation of philology, historiography, and philosophy. However, the Taiwanese economist Wei Wou has done his research of Cultural Political Economy by the foundation of economics. And by the research of Wei Wou, some fresh viewpoint and ideology would be aroused within the Cultural Political Economy.Wei Wou’s viewpoints and ideology, which have related to the essence of Chinese culture and economic thought, would be demonstrated by this thesis. Furthermore, the process of Wei Wou’s ideology, and “the theory of three elements,” that is developed for the explanation of national economic development, would also be illustrated by this thesis.
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Книги з теми "Contemporary Confucianism"

1

Alitto, Guy, ed. Contemporary Confucianism in Thought and Action. Berlin, Heidelberg: Springer Berlin Heidelberg, 2015. http://dx.doi.org/10.1007/978-3-662-47750-2.

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2

The renaissance of Confucianism in contemporary China. Dordrecht: Springer, 2011.

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3

Fan, Ruiping, ed. The Renaissance of Confucianism in Contemporary China. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-1542-4.

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Sagehood: The contemporary significance of neo-Confucian philosophy. Oxford: Oxford University Press, 2009.

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5

Essentials of contemporary Neo-Confucian philosophy. Westport, Conn: Praeger, 2003.

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6

Kalmanson, Leah. Confucianism in context: Classic philosophy and contemporary issues, East Asia and beyond. Albany, N.Y: State University of New York Press, 2010.

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7

1957-, Yu Kam-por, Tao, Julia Lai Po-Wah, 1946-, and Ivanhoe P. J, eds. Taking Confucian ethics seriously: Contemporary theories and applications. Albany: State University of New York Press, 2010.

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8

Kongzi de gu shi ji ru jia jing dian de shi dai guan: The Story of Confucius and Contemporary View of Confucianism. Colorado: Outskirts Press, 2014.

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9

Edward, Jones David, ed. Confucius now: Contemporary encounters with the Analects. Chicago: Open Court, 2008.

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Keng-hsin, Li, ed. Confucian-Christian encounters in historical and contemporary perspective. Lewiston, N.Y: E. Mellen Press, 1991.

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Частини книг з теми "Contemporary Confucianism"

1

Angle, Stephen C. "Confucianism: Contemporary Expressions." In The Wiley-Blackwell Companion to Religion and Social Justice, 93–109. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781444355390.ch6.

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2

Qing, Jiang. "From Mind Confucianism to Political Confucianism." In Philosophical Studies in Contemporary Culture, 17–32. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-1542-4_2.

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3

Tang, Yijie. "The Contemporary Significance of Confucianism." In China Academic Library, 11–32. Berlin, Heidelberg: Springer Berlin Heidelberg, 2014. http://dx.doi.org/10.1007/978-3-662-45533-3_2.

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4

Angle, Stephen C. "Contemporary Confucianism and Ethical Theory." In Dao Companion to Contemporary Confucian Philosophy, 409–46. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-56475-9_19.

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Wong, Wai-Ying, and Ngai-Ying Wong. "Confucianism and Contemporary Education Phenomena." In Indigenous Culture, Education and Globalization, 227–43. Berlin, Heidelberg: Springer Berlin Heidelberg, 2015. http://dx.doi.org/10.1007/978-3-662-48159-2_12.

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Bell, Daniel A. "Jiang Qing’s Political Confucianism." In Philosophical Studies in Contemporary Culture, 139–52. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-1542-4_9.

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Chan, Wing-cheuk. "New Confucianism and Buddhism." In Dao Companion to Contemporary Confucian Philosophy, 367–83. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-56475-9_17.

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Alitto, Guy. "Reconstituting Confucianism for the Contemporary World." In Contemporary Confucianism in Thought and Action, 1–9. Berlin, Heidelberg: Springer Berlin Heidelberg, 2015. http://dx.doi.org/10.1007/978-3-662-47750-2_1.

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Fung, Yiu-ming. "Methods and Approaches in Contemporary Confucianism." In Dao Companion to Contemporary Confucian Philosophy, 609–26. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-56475-9_27.

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Fan, Ruiping. "Introduction: The Rise of Authentic Confucianism." In Philosophical Studies in Contemporary Culture, 1–13. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-1542-4_1.

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Тези доповідей конференцій з теми "Contemporary Confucianism"

1

Yi, Ming. "Emotional Transcendence in Confucianism." In Proceedings of the 4th International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iccessh-19.2019.5.

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2

Liu, Zixuan. "The Influence of Confucianism on East Asian Countries." In 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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3

Prosekov, Sergei. "Confucianism and Its Influence on Deng Xiaoping's Reforms." In 3rd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iccessh-18.2018.334.

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

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Анотація:
Confucius was born over 2,500 years ago and Confucius died at the age of 72 in 479 BCE (Rainey 2010: 21). Though he is called Confucius throughout most of the world, that name is actually the Latinized form of his Chinese name, Kong Fuzi, or Master Kung (Dorothy & Hoobler 2009: 10).Confucianism became the ascendant philosophical system of China for more than 2,000 years. It is a system of thought based on the teachings of Confucius, who lived from 551 to 479 BCE (Dorothy & Hoobler 2009: 10). It has been imbued in every aspect of Chinese life which steeps through its history, state affairs and social life. Most importantly, its ethics aided immensely to shape society and remarkably impacted on daily lives. Consequently, still on any given day one can see hundreds and hundreds of people, most in family groups or tour groups visit Confucius’ birthplace in the Chinese city of Qufu which is considered as a UNESCO World Heritage Site. The Confucianism elements also can be seen in Vietnamese, Korean, and Japanese cultures due to the expansion of Chinese civilization. Thus, the majority of the three million tourists who visit Confucius’ birthplace within a year are from China, Korea or Japan. Even though in the past decades East Asia has had a blistering phase of modernization, one can still see that Chinese, Korean, or Japanese remnants contending with the ancient morals of Confucius. “Confucius, then, ranks with Abraham, Jesus, Muhammad, and Siddhartha Gautama (better known as the Buddha), and Aristotle and Plato, as one of the founders of modern civilization” (Schuman 2015: 14).
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Gao, Chenchen. "The Taihe Literary Style of the Northern Wei Dynasty under the Influence of Confucianism." In 3rd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iccessh-18.2018.184.

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