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Автор: Grafiati

Опубліковано: 10 грудня 2022

Оновлено: 29 січня 2023

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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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Анотація:

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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5

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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7

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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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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8

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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9

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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10

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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11

Hutton, Eric. "Han Feizi's Criticism of Confucianism and its Implications for Virtue Ethics." Journal of Moral Philosophy 5, no. 3 (2008): 423–53. http://dx.doi.org/10.1163/174552408x369745.

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AbstractSeveral scholars have recently proposed that Confucianism should be regarded as a form of virtue ethics. This view offers new approaches to understanding not only Confucian thinkers, but also their critics within the Chinese tradition. For if Confucianism is a form of virtue ethics, we can then ask to what extent Chinese criticisms of it parallel criticisms launched against contemporary virtue ethics, and what lessons for virtue ethics in general might be gleaned from the challenges to Confucianism in particular. This paper undertakes such an exercise in examining Han Feizi, an early critic of Confucianism. The essay offers a careful interpretation of the debate between Han Feizi and the Confucians and suggests that thinking through Han Feizi's criticisms and the possible Confucian responses to them has a broader philosophical payoff, namely by highlighting a problem for current defenders of virtue ethics that has not been widely noticed, but deserves attention.

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12

Zhicheng, Dai. "Connotation of “Belonging-Identity” and contemporary appeal under political confucianism." International Communication of Chinese Culture 7, no. 4 (November 12, 2020): 445–53. http://dx.doi.org/10.1007/s40636-020-00199-6.

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AbstractThe politicization of Confucianism has always been an important dimension to the practice of Confucian realistic values. Strengthening the concept of national identity with Confucianism can maintain the stable order of the country, then realize the enlightenment of social ethics and promote democratic political reform. Yet, Confucianism does not have a specific way to interpret and realize national identity in its cultural connotation. Instead, it shows some meanings of “belonging-identity” in the relationship among individuals, society, and the country. The key point of Confucian “belonging-identity” is its moral nature. We should take the “Supreme goodness” of Confucianism into actualization, socialization, politicization to re-examine and construct an effective mechanism of national identity. Also, Confucianism belongs not only to China. We can apply the Confucian “belonging-identity” system into other Asian countries with similar cultures to realize harmonious relations among individuals, families, and countries. National identity is more a kind of sense, but if we use it in rational political philosophy, such as Confucianism, it can promote the development of democracy of a country.

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13

Sun, Lei. "THE RELATION BETWEEN CONFUCIANISM AND CHINESE POLITICS: HISTORY, ACTUALITY, AND FUTURE." Journal of Law and Religion 35, no. 1 (April 2020): 138–48. http://dx.doi.org/10.1017/jlr.2020.2.

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AbstractThis article analyzes the relation between Confucianism and Chinese politics in the history, actuality, and future. The focus is on the special relationship between Confucianism and Chinese politics. First, the author provides a brief historical reflection on the relationship between Confucianism and Chinese traditional politics and develops three dimensions for such an interpretation. Second, the author explains the need for a Confucian renaissance in contemporary Chinese politics. The article then turns to the contemporary controversy about Confucianism and Chinese politics in mainland China. Jiang Qing's conception of Confucianism as state religion is then juxtaposed with Chen Ming's articulation of Confucianism as civil religion. In conclusion, the author argues that Confucianism should serve as an ethical resource for the state constitution, as well as a resource for social governance and cultivation.

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14

Shi, Yifan. "The Application of Confucianism in Contemporary Chinese Foreign Policy." International Journal of Education and Humanities 6, no. 2 (December 15, 2022): 47–49. http://dx.doi.org/10.54097/ijeh.v6i2.3346.

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Анотація:

Confucianism is a splendid treasure in Chinese traditional culture. It has an important influence on the unique spirit and thinking of the Chinese nation, and also has a certain degree of influence on China's foreign policy. This paper studies the application and manifestation of Confucianism in contemporary China's foreign policy from three aspects of Confucianism:" Great Harmony under Heaven" " Good Neighborhood and Friendship", and" Nature and humanity" , and explores how to improve and strengthen foreign policy, correct remote.

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15

Kim, Richard. "Early Confucianism and Contemporary Moral Psychology." Philosophy Compass 11, no. 9 (September 2016): 473–85. http://dx.doi.org/10.1111/phc3.12341.

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16

Hang, Lin. "Traditional Confucianism and its Contemporary Relevance." Asian Philosophy 21, no. 4 (November 2011): 437–45. http://dx.doi.org/10.1080/09552367.2011.635896.

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17

Deng, Jun, and Craig A. Smith. "The rise of New Confucianism and the return of spirituality to politics in mainland China." China Information 32, no. 2 (March 10, 2018): 294–314. http://dx.doi.org/10.1177/0920203x18764041.

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In the past two decades, the revival of New Confucianism in mainland China has accelerated and become a crucial component of the intellectual public sphere. New Confucians have appeared alongside the larger groups of liberals and the New Left, often developing in dialogue or contrast with these intellectual neighbours. As part of the series of research dialogues on mapping the intellectual public sphere in China, this article examines recent discourse from New Confucian intellectuals, particularly dialogue with liberals and the New Left, to highlight the major debates and leading figures that define the cultural nationalist movement of Mainland New Confucianism. We show that, despite the immense difficulty of finding power as a minority voice in contemporary China, an integration of the religious and political dimensions of Confucianism in mainstream Chinese social, political, and intellectual culture remains the primary ideal that fuels and unites these intellectuals in the 2010s.

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18

Angle, Stephen C. "Confucian Leadership Meets Confucian Democracy." Journal of Social and Political Philosophy 1, no. 2 (August 2022): 121–35. http://dx.doi.org/10.3366/jspp.2022.0021.

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Confucian democrats hold that the roles of Confucian political leaders must be rethought, just as the modern Confucian polity must shift from a monarchy to a constitutional democracy. This does not mean that modern Confucians must turn their backs on traditional Confucian views of leadership, however: the key traditional insights are still important, although to some degree they take on new significance in the new context of modern democratic Confucianism. Drawing on recent work by Joseph Chan and Elton Chan, I begin by outlining a traditional Confucian view of the ‘inspirational’ leader. Next, I unpack and then critique Jiwei Ci’s argument that Confucian leadership rests on an ‘identification model’ of agency that is incompatible with democracy. Third, I build on some of the argument from my book Contemporary Confucian Political Philosophy: Toward Progressive Confucianism to the effect that modern Confucians need to resolve a tension within traditional Confucianism by embracing a person-based democracy instead of mass-based authoritarianism. Finally, I conclude by making explicit why Confucian democracies still need leaders playing roles that are very much in the spirit of traditional Confucian leadership.

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19

Paramore, Kiri. "Confucianism for Kids: Early Childhood Employments of Confucianism in Taipei and Tokyo." Religions 13, no. 4 (April 6, 2022): 328. http://dx.doi.org/10.3390/rel13040328.

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This article focuses on two examples of Confucian early childhood education in contemporary Taiwan and Japan. Based on fieldwork conducted by the author in 2015, it contrasts the use of Confucianism in a grass-roots community early childhood educational setting in suburban Taipei with attempts to create elite Confucian “kids’ seminars” in central Tokyo. The study reveals the roles of gender, elitism, religious plurality, and modern early childhood pedagogy in the contrasting ways Confucianism manifests in these urban Taiwanese and Japanese settings. In doing so, it looks to contribute to wider discussions about the roles of modernity and tradition in contemporary religious revival in East Asia.

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20

He, Huaihong. "Politics, Humanities, and Rural Homeland: The Prospects of Contemporary Confucianism." International Confucian Studies 1, no. 1 (June 1, 2022): 113–24. http://dx.doi.org/10.1515/icos-2022-2006.

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Abstract When observing the historical interaction between Confucianism and society, we see the origin of Confucian “learning” that began to take root during the Spring and Autumn Period and the Warring States Period. After Confucianism became the guiding political ideology during the Western Han Dynasty, a new social structure gradually came into being, featuring a close relationship between politics, humanities, rural homeland, and Confucian scholars playing their roles as scholar, official, and landed gentry. This was a rare phenomenon in the history of world civilization. It ensured the political power being handed down peacefully from generation to generation. It also guaranteed equal access to political opportunities, and the establishment of an orderly relationship between politics and culture, as well as between morality and social governance. However, after a century of twists and turns, Confucian scholars and Confucianism lost its way forward and its roots. Fortunately, the last four decades has seen a revival of Confucianism in China. Nonetheless, it still finds itself confronted by many modern-day challenges.

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21

LAI, Pan-chiu. "Orientalism and Reverse Orientalism in the Interactions between Christianity and Confucianism: With Special Reference to the Problem of “Immanence vis-à-vis Transcendence”." International Journal of Sino-Western Studies 21 (December 9, 2021): 1–21. http://dx.doi.org/10.37819/ijsws.21.137.

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Through making references to some inter-disciplinary and cross-cultural studies of “Transcendence” as well as the usage of the relevant terms in contemporary Confucianism and Christianity, especially the concepts of “transcendence” and “immanence” (which is translated sometimes as nèi zài in Chinese), this study attempts to challenge some of the prevalent stereotypes of Christianity and Confucianism. With special references to the historical and contemporary Christian-Confucian discourses related to the concepts of immanence and transcendence, this study argues that certain features of “orientalism” can be found in the Christian interpretations of Confucianism, especially their tendency of downplaying the transcendence in Confucianism in order to highlight that Christianity is the fulfillment of Confucianism. In contrast to the Christian interpretations, the Confucian interpretations tend to highlight the “transcendence” in Confucianism and ignore the “immanence” in Christianity. Certain “reverse orientalism” can be found at the Confucian interpretations of Christianity, especially their attempts at arguing for the superiority of Confucianism through articulating the contrast between “external transcendence” (wài zài chāo yuè) and “internal transcendence” (nèi zài chāo yuè). This study further argues that no matter whether it is orientalism or reverse orientalism, these stereotypes of the contrast between Christianity and Confucianism misinterpret not only the other’s tradition, but also one’s own, and thus hinder the communication between the two traditions.

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22

Tho, Nguyen Ngoc. "Confucianism and humane education in contemporary Vietnam." International Communication of Chinese Culture 3, no. 4 (December 2016): 645–71. http://dx.doi.org/10.1007/s40636-016-0076-8.

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23

Zhao, Quansheng. "The influence of Confucianism on Chinese politics and foreign policy." Asian Education and Development Studies 7, no. 4 (October 1, 2018): 321–28. http://dx.doi.org/10.1108/aeds-03-2018-0057.

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PurposeThe purpose of this paper is to understand the role Confucianism has in affecting domestic and foreign policy which is accomplished by looking at historical trends and contemporary developments and arguments posed by leading scholars. This paper finds that Confucianism has had a significant impact on current Chinese policy; however, it has been a selective application. In particular, the Chinese Government has focused on the traditional Confucian moral framework and the mandate to rule, which has allowed the Chinese Government to work toward further securing their right to rule and enhance a more assertive foreign policy abroad.Design/methodology/approachThis study based on historical, theoretical and empirical discussions.FindingsIt is clear that Confucianism has had profound influence on Chinese politics and foreign policy. As rulers in the past of Chinese history, the Chinese Communist Party (CCP) has also utilized Confucianism to enhance nationalist sentiments among the people. Confucianism, therefore, has been served as the codifying ideology to further secure the CCP’s right to rule domestically, and to enhance a more assertive foreign policy abroad. With confidence, one can argue that Confucianism will continue to serve as a leading source of ideas in China for its effort to pursue modernization.Originality/valueThis paper focuses on the impact of Confucianism on Chinese politics and foreign policy. In the field of international relations and foreign policy analysis, it is well known that ideas are always critical to any changes of a country’s foreign policy. That is to say, a country’s politics and foreign policy would be heavily influenced not only by the changes of tide in contemporary world politics, but also heavily influenced by its traditional thinking and heritage. In this paper, the author will examine the influence of Confucianism on Chinese domestic politics and foreign policy. The analysis will cover recent arguments about the role of Confucianism from several leading contemporary thinkers. It will also make some brief comparisons between China and other East Asian societies, including Japan and Korea.

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24

O’Dwyer, Shaun. "Confucianism’s Prospects, Perfectionism and Liberalism." Comparative Political Theory 1, no. 1 (June 16, 2021): 105–16. http://dx.doi.org/10.1163/26669773-01010007.

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Abstract In this article, I recapitulate the main arguments of my book “Confucianism’s Prospects: a Reassessment” in response to commentators on the book. I elaborate on its capabilities approach normative perspective, its evaluation of Confucian cultural attributions to contemporary East Asian societies, its criticisms of communitarian and political perfectionist arguments for Confucian democracy, and its alternative, modest vision for Confucianism as one of many comprehensive doctrines that can find a safe home within the civil societies of East Asia’s representative democracies.

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25

Ali, Forkan. "The Origins of Contemporary Moral Education and Political Ideology in Confucian-Marxist Hồ Chí Minh’s Vietnam". Asian Studies 8, № 2 (20 травня 2020): 115–34. http://dx.doi.org/10.4312/as.2020.8.2.115-134.

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As an emerging East-Asian country, Vietnam has been influenced by the forces of communism, colonialism and predominantly Confucianism. Though Confucianism has an enduring operational history in Vietnam, Singapore, Korea, Japan, Hong Kong and Taiwan, after the nineteenth century it takes a different turn and plays an effective role in contemporary social, political and cultural milieus in this emerging part of the world. In the context of the genealogical ups and downs of Confucianism in East Asian countries like Vietnam, this critical analytical essay discusses Confucianism as trans-national phenomena and a certain way of thinking which has been transformed historically across generations and influenced moral educational and political ideologies of the peoples of Asia. Confucian values have strong practical implications with regard to Asian societies, politics, cultures, religions and education systems. In particular, this article attempts to demonstrate how Confucianism continues to function despite the influences of Marxism and European colonialism in Vietnam, and how it contributed to shaping the present-day country.

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26

Jenco, Leigh. "How should we use the Chinese past? Contemporary Confucianism, the ‘reorganization of the national heritage’ and non-Western histories of thought in a global age." European Journal of Political Theory 16, no. 4 (April 26, 2017): 450–69. http://dx.doi.org/10.1177/1474885117703768.

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In this essay I argue that recent philosophical attempts to ‘modernise’ Confucianism rehearse problematic relationships to the past that – far from broadening Confucianism’s appeal beyond its typical borders – end up narrowing its scope as a source of scholarly knowledge. This is because the very attempt to modernise assumes a rupture with a past in which Confucianism was once alive and relevant, fixing its identity to a static historical place disconnected from the present. I go on to explore alternative means of situating past thought to present inquiry, by examining a debate among early 20th-century Chinese intellectuals over the value of their past heritage in a modern age. Their diverse responses undermine the certainty of a singular or persistent Chinese past, enabling a creative presentism that encourages deliberate filiation with alternative ‘tracks’ of past practice and thought.

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27

Major, Philippe, and Ralph Weber. "A new integrative approach to the study of modern Confucianism." EU Research 32, Autumn 2022 (2022): 47–49. http://dx.doi.org/10.56181/vajs4938.

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Confucianism is an important Chinese tradition from which many philosophers have drawn inspiration, right up to the present day. We spoke to Dr Philippe Major and Professor Ralph Weber about their work investigating modern Confucianism, and its importance to understanding contemporary China.

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28

Bernardes Carneiro Monteiro, Joaquim Antonio. "Ética e subjetividade no Budismo chinês contemporâneo." EDUCAÇÃO E FILOSOFIA 33, no. 69 (December 30, 2020): 1189–221. http://dx.doi.org/10.14393/revedfil.v33n69a2019-56386.

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Ética e subjetividade no Budismo chinês contemporâneo Resumo: O presente artigo procura pensar as questões da ética e da subjetividade no contexto do pensamento budista na China contemporânea. Ele parte de uma genealogia do conceito de subjetividade conforme desenvolvido através do debate entre a escola Yogacãra do Budismo indiano e o Novo Confucionismo. Ao mesmo tempo, aponta para as possíveis implicações deste conceito de subjetividade em sua relação com as questões éticas presentes na China contemporânea. Palavras-chave: Ética. Subjetividade. Escola Yogacãra do Budismo indiano. Novo Confucionismo. Ethics and subjectivity in contemporary Chinese Buddhism Abstract: This article tries to think the matters of ethics and subjectivity in the context of Buddhist thought in contemporary China. It has its starting point in an analysis of the concept of subjectivity as developed in the debate between the Yogacãra school of indian Buddhism and the New Confucianism. At the same time, it points to the possible implications of this concept of subjectivity for the ethical matters in contemporary chinese society. Keywords: Ethics. Subjectivity. Yogacãra school of indian Buddhism. New Confucianism. Ética y subjetividad en el budismo chino contemporáneo Resumen: Este artículo busca reflexionar sobre cuestiones de ética y subjetividad en el contexto del pensamiento budista en la China contemporánea. Comienza con una genealogía del concepto de subjetividad desarrollado a través del debate entre la escuela Yogacara del budismo indio y el nuevo confucianismo. Al mismo tiempo, señala las posibles implicaciones de este concepto de subjetividad en su relación con los problemas éticos presentes en la China contemporánea. Palabras clave: Ética. Subjetividad. Escuela de yogacara del budismo indio. Nuevo confucianismo. Data de registro: 29/07/2020 Data de aceite: 21/10/2020

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Schneider, Henrique. "Confucianism, Commerce, Capitalism." Culture and Dialogue 8, no. 2 (October 29, 2020): 295–322. http://dx.doi.org/10.1163/24683949-12340088.

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Abstract This paper discusses commerce in Early Confucianism. It argues that the virtuous Confucian agent engages with the world in different ways, including in commerce – it is another way of acting with virtue. This conception is compared with two roughly contemporary approaches in economics, the thought of Wilhelm Röpke and the Humanomics project by Vernon Smith. In both, virtue is constitutive to commerce. However, they differ substantially in the exact relationship between virtue and commerce. While in Early Confucianism commerce is a way for the agent to unfold and cultivate virtues, in Röpke, virtues are a corrective to the utilitarianism in commerce. In Humanomics, agents engaging in commercial relations find shared virtues.

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ROŠKER, Jana S. "Modern Confucianism and the Concept of “Asian Values”." Asian Studies 4, no. 1 (February 29, 2016): 153–64. http://dx.doi.org/10.4312/as.2016.4.1.153-164.

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Through contrastive analysis, the present paper aims to introduce the connections between the now fashionable notion of Asian values and the Modern Confucian discourses. Even though this has often been closely identified with Confucian axiology, this article shows how and why this notion has almost nothing to do with the contemporary stream of the so-called Modern Confucians or their philosophy. However, precisely because of this false identification, and in order to clarify any misunderstandings as to the supposed Confucian roots of this idea, it must be examined in greater detail, and placed in its historical, ideological, and sociological context. Hence, the present paper aims to introduce the difference between Modern Confucian philosophy and the discourse on Asian values, which is often mistakenly comprehended as forming part of Modern Confucianism. Given the prevalence of this confusion, it is important to explain why and in what ways Modern Confucians are, instead, generally critical of the concept of “Asian values”.

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Taeyong Kim. "Ideological characteristics of Contemporary Confucianism -based on {Xuanyan}." JOURNAL OF KOREAN PHILOSOPHICAL HISTORY ll, no. 22 (December 2007): 327–59. http://dx.doi.org/10.35504/kph.2007..22.010.

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Hengtan, Shi. "Perception and Revival of Confucianism in Contemporary China." State Religion and Church in Russia and Worldwide 40, no. 2 (2022): 192–201. http://dx.doi.org/10.22394/2073-7203-2022-40-2-192-201.

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임부연. "The Retrospect and Prospect of Contemporary Korean Confucianism." Studies in Religion(The Journal of the Korean Association for the History of Religions) ll, no. 68 (September 2012): 25–54. http://dx.doi.org/10.21457/kars..68.201209.25.

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Lee, Younseung. "A Study on Folk Confucianism in Contemporary China." Religion and Culture 37 (December 30, 2019): 85–123. http://dx.doi.org/10.46263/rc.37.4.

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Angle, Stephen C. "Lost Soul: "Confucianism" in Contemporary Chinese Academic Discourse." Harvard Journal of Asiatic Studies 69, no. 1 (2009): 173–82. http://dx.doi.org/10.1353/jas.0.0007.

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Cheng, Anne. "Lost Soul. “Confucianism” in Contemporary Chinese Academic Discourse." T'oung Pao 95, no. 4 (2009): 451–56. http://dx.doi.org/10.1163/008254309x507160.

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Kim, Heisook. "Confucianism and Feminism in Korean Context." Diogenes 62, no. 2 (May 2015): 41–47. http://dx.doi.org/10.1177/0392192117703048.

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This paper considers a recent claim that Confucianism and feminism are compatible since both are care ethics. I examine some aspects of contemporary care ethics and compare them with Confucian ethics from a feminist viewpoint. I argue that for Confucianism to be made compatible with feminism, the former must be transformed to the extent that it loses its main features. Care ethics can be feminist ethics only when women have been made moral subjects because of their perceived ability to care for others. Caring in a Confucian culture is not as much a feminine value as a male value. I do not find Confucian ethics as care ethics to be particularly liberating for women. For Confucianism to be viable in a contemporary democratic world, it must be supplemented by feminist ethics that take justice and equality as the primary values.

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Paramore, Kiri. "“Civil Religion” and Confucianism: Japan's Past, China's Present, and the Current Boom in Scholarship on Confucianism." Journal of Asian Studies 74, no. 2 (May 2015): 269–82. http://dx.doi.org/10.1017/s0021911814002265.

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This article employs the history of Confucianism in modern Japan to critique current scholarship on the resurgence of Confucianism in contemporary China. It argues that current scholarship employs modernist formulations of Confucianism that originated in Japan's twentieth-century confrontation with Republican China, without understanding the inherent nationalist applications of these formulations. Current scholarly approaches to Confucianism trace a history through Japanese-influenced U.S. scholars of the mid-twentieth century like Robert Bellah to Japanese imperialist and Chinese Republican nationalist scholarship of the early twentieth century. This scholarship employed new individualistic and modernist visions of religion and philosophy to isolate fields of “Confucian values” or “Confucian philosophy” apart from the realities of social practice and tradition, transforming Confucianism into a purely intellectualized “empty box” ripe to be filled with cultural nationalist content. This article contends that current scholarship, by continuing this modernist approach, may unwittingly facilitate similar nationalist exploitations of Confucianism.

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Shi, Zhaoli, and Tao Kang. "The educational philosophy of “Learning-Oriented Teaching” in the analects and its insights for contemporary times." Trans/Form/Ação 45, spe2 (2022): 157–68. http://dx.doi.org/10.1590/0101-3173.2022.v45esp2.p157.

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Abstract: In the study of ancient Chinese educational philosophy, some scholars believe that the main reason why traditional Chinese educational philosophy attaches importance to teaching rather than learning lies in Confucianism. This statement is unacceptable. If we take a careful and further study of the educational philosophy and practices of Confucianism, especially Confucius, the master of Confucianism, we will come to an opposite conclusion that Confucius attaches great importance to learning. It can be said that the characteristic of Confucius’s educational philosophy theory is “learning-oriented teaching”. This paper explores the manifestation of Confucius’s philosophy of both learning and teaching in the Analects, the reasons for its formation and its contemporary significance.

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Xiang, Shuchen. "Worthy of Recognition: The Confucian Ethics of Recognition." Journal of Chinese Philosophy 49, no. 4 (December 28, 2022): 388–404. http://dx.doi.org/10.1163/15406253-12340081.

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Abstract This paper provides a Confucian account of recognition. In contrast to contemporary recognition discourse (inspired by the Hegelian account of recognition) which emphasizes equal and reciprocal recognition, Confucianism regards the virtuous agent as one who affords recognition to others without seeking recognition for themselves. There is reason to take seriously the Confucian alternative to contemporary recognition discourse. Critical scholars of colonialism have pointed out how the politics of recognition between colonizer and colonized perpetuates the structure of unequal recognition. The comparative perspective on recognition that Confucianism offers will highlight the problematic assumptions that, I argue, actively shape misrecognition in practice.

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Yi, Se-Hyoung. "Persuasion without Words: Confucian Persuasion and the Supernatural." Humanities 8, no. 4 (December 4, 2019): 182. http://dx.doi.org/10.3390/h8040182.

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This article revisits the nonverbal rhetorical tradition in Confucianism and examines how Confucianism actualized the tradition through its careful consideration of supernatural forces. In Confucianism, genuine persuasion produces actual change and transformation of one’s course of action, not merely verbal conviction. Speech only is not enough to genuinely persuade others. A speaker must transform others by his exemplary acts in the rites and holy ceremonies where supernatural forces and the notion of the afterlife hold a significant place. While Confucius was not interested in discussing the existence of demons and ghosts or their actual function in society, he recognized that their supposed and assumed existence in holy rites would provide society with an opportunity for genuine persuasion, which leads people to actual changes and reforms in their political and moral life. Discussing the nonverbal mode of persuasion in Confucianism may enhance contemporary democracy in two aspects. First, nonverbal persuasion recognizes those who may have difficulty in actively participating in verbal communication, such as the disabled, immigrants, foreigners, and politically and socially marginalized people, in political discourses. Second, the positive role of civic religion in contemporary societies may be discovered.

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Blado, Joseph, and Tyler Dalton McNabb. "Confucianism and the Liturgy." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 4, no. 1 (September 1, 2020): 53–63. http://dx.doi.org/10.14428/thl.v3i3.20653.

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In Confucian thought, there exists a functional view of rituals in which the participation in ritualistic practices brings about human flourishing. Call this the Confucian Ritual Principle (CRP). Utilizing contemporary psychology, in this paper, we argue for CRP. After linking rituals to human flourishing, we argue that on the hypothesis that Christianity is true, we would expect God to establish highly ritualistic and dogmatic liturgies. Put slightly differently, we argue that we should expect what we call 'high church' on the Christian hypothesis. We then move to engage two objections to our argument. First, we respond to an argument that low church traditions are compatible with CRP. Second, we respond to an objection that argues against the ritual thesis, based on the flourishing of low church traditions.

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Usman, Usman. "Confucianism Ethic and the Spirit of Capitalism." DINIKA : Academic Journal of Islamic Studies 1, no. 2 (August 31, 2016): 177. http://dx.doi.org/10.22515/dinika.v1i2.110.

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This article tries to explore the fundamental values of Confucianism ethics and its influence to the emergence of Capitalism. By using Weber's thesis on the relationship between Protestant ethics and the spirit of capitalism, this paper concludes that the three important values of Confucianism Ethics (ren: benevolence, humaneness, li: rightness, righteousness, and fittingness, and yi: rules of proper conduct, ritual, and rites) are proposing people on how to become good human beings. If the Confucian follows these ethics properly, he/she will get the successful life. Although it is not guaranteed but the Confucianism ethics are still relevant to be practiced in contemporary situation. Some research findings recently showed that Confucianism ethics have really influence people to fulfill the "calling" (Weber's term) and it has also power to increase the spirit of capitalism. The rise of Japan, China, and the four little dragons (including South Korea, Taiwan, Hong Kong, and Singapore) is related to the development of Confucianism, and it directly brings down Weber's view point, which taught that Confucianism did not have the spirit of capitalism.KeywordsConfucianism Ethics, Confucian, Capitalism

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Jiang, Dongxian. "The Place of Confucianism in Pluralist East Asia." Comparative Political Theory 1, no. 1 (June 16, 2021): 126–34. http://dx.doi.org/10.1163/26669773-01010009.

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Abstract In this commentary on Shaun O’Dwyer’s Confucianism’s Prospects, I raise three challenges to the arguments presented in the book. First, against his empirical claim that East Asian societies have already become pluralistic, I show that there are important empirical studies supporting the “Confucian heritage” thesis that O’Dwyer rejects. Second, against his anti-perfectionist position, I argue that there are some significant perfectionist connotations in his use of the capabilities approach which are in tension with his critique of Confucian and liberal perfectionisms. Third, against his argument that contemporary Confucians have good reasons to embrace a liberal democracy and pluralistic public culture, I argue that the reasons he offers are not solid enough to convince his Confucian rivals.

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Chen, Na, and Lizhu Fan. "Confucianism as an “Organized Religion”." Nova Religio 21, no. 1 (August 1, 2017): 5–30. http://dx.doi.org/10.1525/nr.2017.21.1.5.

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This is an ethnographic study of the Confucian Congregation—an emerging religious group in Fujian Province, southeast China—with an account of the Congregation’s origin, belief and rituals, organization, and development strategy. The Congregation started with one person providing supernatural healings, and it developed into an “organized religion” with hundreds of members in seven franchised branches. Furthermore, by taking advantage of the contemporary trend of the revival of Confucianism in China, Congregation leaders were even able to achieve a seemingly impossible feat—a legitimate status for their “superstitious” group.

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Kayser, Christine Vial. "Immutability and impermanence in Qiu Zhijie's work: From Buddhism to New Confucianism to Mainland New Confucianism." Journal of Contemporary Chinese Art 6, no. 2 (September 1, 2019): 265–84. http://dx.doi.org/10.1386/jcca_00007_1.

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Abstract 'The need to go back to the past' is central to Qiu Zhijie (b. 1969)'s understanding of human agency, and in consequence is central to his artistic endeavour. By 'the past' Qiu means Chinese (immutable) history and identity, based on a sense of impermanence. Chinese philosophy has informed his work from its beginning in the 1990s, as he imagined calligraphic performances, infused his installations and photographs with explicit references to Buddhist sutras and Koan. Since 2000 he has peppered his discourse and curating practices with implicit references to Confucianism (such as the celebration of the master/student relationship, the search for social harmony). Initial works used a mix of western contemporary and Chinese traditional art forms, and were concerned to the cultivation of the self. The latter have become associated with social aims such as diffusing art to the masses, promoting ancient arts and crafts in curated projects that link the artist's individual development with that of the collective. Qiu designates this holistic aim as 'Total art'. Critics explain Qiu's concept of Total art using the Wagnerian concept of Gesamtkunstwerk or of post-structural criticality of history. Others compare Qiu's endeavour to Republican New Confucianism. Still others consider it as part of Chinese literati tradition, in an ahistorical perspective. We want to emphasize rather its relation to Mainland New Confucianist philosophy that emerged since the millennium, which is characterized by a will to use ontological Chinese values to defend a political vision of Confucianism that is both social and authoritarian, essentially Chinese and opened to the world. This explains how Qiu reconciles his view of 'going to the past', with his participation in the Government's sponsored international programmes. We shall question its consequence on Qiu's position as global 'avant-garde'.

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Lee, Sangok. "An Interpretation of Contemporary Neo/New Confucianism Political Thoughts." JOURNAL OF ASIAN STUDIES 22, no. 1 (February 28, 2019): 199–224. http://dx.doi.org/10.21740/jas.2019.02.22.1.199.

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Tao, Wang,, and Kim, Chang-Kyong. "The spread and inheritance of Confucianism in Contemporary Korea." Chinese Studies 59 (June 30, 2017): 1–13. http://dx.doi.org/10.14378/kacs.2017.59.59.1.

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Sigurðsson, Geir. "Transformative Critique: What Confucianism Can Contribute to Contemporary Education." Studies in Philosophy and Education 36, no. 2 (December 15, 2015): 131–46. http://dx.doi.org/10.1007/s11217-015-9502-3.

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Liu, Shuxian). "Contemporary Neo-Confucianism: Its background, varieties, emergence, and significance." Dao 2, no. 2 (June 2003): 213–33. http://dx.doi.org/10.1007/bf02857195.

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