Confucianism is one of the great ethical and philosophical systems in the world, based on the teachings of the Chinese philosopher Confucius (551-479 BC). This Confucian Ethics collection includes works of Confucius, Confucian classics like the disciple Mencius, and mainly contemporary articles on Confucian applied ethics such as education ethics, political ethics, business ethics. - 儒家思想以中国哲学家孔子(公元前551-479 年)的言传身教为基础,是世界上最伟大的伦理和哲学体系之一。该收藏文集包括了孔子的著作,孔子门徒孟子的著作等儒家经典学说,以及当代儒家应用伦理,如家庭伦理、政治伦理和商业伦理等方面的文章。本收藏还在建设初期,更多文档在不断添加中

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  • Reuniting confucianism with history : the political philosophy of Liao Ping(1852-1932)

    ZHANG, Nan; Dessein, BartpromotorLW218010007803030000-0001-8853-9665F481E05A-F0ED-11E1-A9DE-61C894A0A6B4; Peng, Yongjiecopromotor (Universiteit Gent. Faculteit Letteren en Wijsbegeerte, 2020)
    My study revolves around the unduly neglected figure of the late-Qing and early Republican Confucian scholar Liao Ping 廖平 (1852-1932). Instead of attempting to write an intellectual biography in a traditional sense, my project approached Liao’s political thought during the period stretching from the late 19th to the early 20th century as an avenue for exploring the broader intellectual changes during this “transitional era”. My choice for focusing on Liao was in part motivated by his overall relevance to the history of traditional Chinese “classical learning” (jingxue 經學). More importantly however, I believe the development of his thought reflects a more general attempt on the part of traditionalist scholars during this period to reunite Confucianism with history by building bridges between classical Confucian texts and newly imported “Western learning”. At the time when “classical learning” still held sway, canonical texts (jing 經, “classics”) were not merely authoritative Confucian writings, but also constituted the basis for imperial political legitimacy. As such, “classical learning” was not simply the product of traditional Confucian scholarship, but counted as the vehicle for a whole vision of society and politics. During the last decades of the 19th century, traditional Chinese political institutions as well as inherited cultural and moral ideals came to be seriously challenged, both internally and externally, thus casting doubt on the established sociopolitical order. As a result, Confucian classics ceased to be an exclusive source of political legitimacy. In turn, Confucian learning became severed from Chinese history and politics. During this “post-classical” era, Chinese intellectuals became confronted with a sociopolitical as well as a civilizational crisis.Liao Ping was a master of the “New Text” school of Confucianism, a school focused on articulating the Confucian ideal of practicality in institutional arrangements in the “outer” domains of society and politics. Building on the early Han dynasty ideal of the “uncrowned king” (Suwang 素王), Liao conceived of Confucius as a sage-king who had put forward novel socio-political institutions to be realized in a future society. According to Liao’s line of reasoning, the classics created by Confucius are not to be discarded as historical remnants, but should be seen as repositories for visions of a history that is yet to come and as holding indications of future events within themselves. As such, Liao firmly believed that the intellectual legacy of Confucius could continue to form the main resource for building a modern Chinese nation-state.My dissertation started by examining the intellectual milieu in which Liao Ping came of age. As a second step, I discussed the main ideas in Liao’s approach to “classical learning” and investigate how he tried to reconstruct a new form of jingxue by integrating non-Confucian forms of knowledge. Finally, I provided an account of his conception of politics and the emergence of the new global order he envisaged. In Liao’s view, such a universal order could unite the whole of humanity in a single community organized around the ancient Confucian ideal of a moral social order.
  • Reuniting Confucianism with History: The Political Philosophy of Liao Ping(1852-1932)

    ZHANG, NAN; Dessein, BartpromotorLW218010007803030000-0001-8853-9665F481E05A-F0ED-11E1-A9DE-61C894A0A6B4; Peng, Yongjiecopromotor (2020)
    My study revolves around the unduly neglected figure of the late-Qing and early Republican Confucian scholar Liao Ping 廖平 (1852-1932). Instead of attempting to write an intellectual biography in a traditional sense, my project approached Liao’s political thought during the period stretching from the late 19th to the early 20th century as an avenue for exploring the broader intellectual changes during this “transitional era”. My choice for focusing on Liao was in part motivated by his overall relevance to the history of traditional Chinese “classical learning” (jingxue 經學). More importantly however, I believe the development of his thought reflects a more general attempt on the part of traditionalist scholars during this period to reunite Confucianism with history by building bridges between classical Confucian texts and newly imported “Western learning”. At the time when “classical learning” still held sway, canonical texts (jing 經, “classics”) were not merely authoritative Confucian writings, but also constituted the basis for imperial political legitimacy. As such, “classical learning” was not simply the product of traditional Confucian scholarship, but counted as the vehicle for a whole vision of society and politics. During the last decades of the 19th century, traditional Chinese political institutions as well as inherited cultural and moral ideals came to be seriously challenged, both internally and externally, thus casting doubt on the established sociopolitical order. As a result, Confucian classics ceased to be an exclusive source of political legitimacy. In turn, Confucian learning became severed from Chinese history and politics. During this “post-classical” era, Chinese intellectuals became confronted with a sociopolitical as well as a civilizational crisis.Liao Ping was a master of the “New Text” school of Confucianism, a school focused on articulating the Confucian ideal of practicality in institutional arrangements in the “outer” domains of society and politics. Building on the early Han dynasty ideal of the “uncrowned king” (Suwang 素王), Liao conceived of Confucius as a sage-king who had put forward novel socio-political institutions to be realized in a future society. According to Liao’s line of reasoning, the classics created by Confucius are not to be discarded as historical remnants, but should be seen as repositories for visions of a history that is yet to come and as holding indications of future events within themselves. As such, Liao firmly believed that the intellectual legacy of Confucius could continue to form the main resource for building a modern Chinese nation-state.My dissertation started by examining the intellectual milieu in which Liao Ping came of age. As a second step, I discussed the main ideas in Liao’s approach to “classical learning” and investigate how he tried to reconstruct a new form of jingxue by integrating non-Confucian forms of knowledge. Finally, I provided an account of his conception of politics and the emergence of the new global order he envisaged. In Liao’s view, such a universal order could unite the whole of humanity in a single community organized around the ancient Confucian ideal of a moral social order.
  • Study as Identity

    ASIES (ASIES EA 4512) ; Institut National des Langues et Civilisations Orientales (Inalco); Institut français de recherche sur l’Asie de l’Est (IFRAE) ; Institut National des Langues et Civilisations Orientales (Inalco)-Centre National de la Recherche Scientifique (CNRS)-Université de Paris (UP); Institut National des Langues et Civilisations Orientales (Inalco); Kim, Daeyeol (HAL CCSD, 2009-10-01)
    International audience
  • Kim Siseup is Daoist?

    ASIES (ASIES EA 4512) ; Institut National des Langues et Civilisations Orientales (Inalco); Institut français de recherche sur l’Asie de l’Est (IFRAE) ; Institut National des Langues et Civilisations Orientales (Inalco)-Centre National de la Recherche Scientifique (CNRS)-Université de Paris (UP); Institut National des Langues et Civilisations Orientales (Inalco); Kim, Daeyeol (HAL CCSD, 2005-07-07)
    International audience
  • Chosŏn Confucian Scholar's attitudes toward the Laozi

    ASIES (ASIES EA 4512) ; Institut National des Langues et Civilisations Orientales (Inalco); Institut français de recherche sur l’Asie de l’Est (IFRAE) ; Institut National des Langues et Civilisations Orientales (Inalco)-Centre National de la Recherche Scientifique (CNRS)-Université de Paris (UP); Institut National des Langues et Civilisations Orientales (Inalco); Kim, Daeyeol (HAL CCSD, 2007)
    International audience
  • 송원대 도사들이 본 삼교의 초월적 회통

    Aix Marseille Université (AMU); Institut National des Langues et Civilisations Orientales (Inalco); ASIES (ASIES EA 4512) ; Institut National des Langues et Civilisations Orientales (Inalco); Institut français de recherche sur l’Asie de l’Est (IFRAE) ; Institut National des Langues et Civilisations Orientales (Inalco)-Centre National de la Recherche Scientifique (CNRS)-Université de Paris (UP); Robinet, Isabelle; Kim, Daeyeol (HAL CCSD, 2012)
    Traduction en coréen de l'article d'Isabelle Robinet, "L'unité transcendante des trois enseignements selon les taoïstes des Sung et des Yüan", publié dans Religion und Philosophie in Ostasien : Festschrift für Hans Steininger zum 65. Geburtstag, édité par Naundorf, Pohl & Schmidt, Wurzburg : Königshausen und Neumann, 1985.
  • The Socio-cultural Influence of Buddhism on Confucian Intellectuals in Later Joseon: The case of Dasan Cheong Yagyong

    ASIES (ASIES EA 4512) ; Institut National des Langues et Civilisations Orientales (Inalco); Institut français de recherche sur l’Asie de l’Est (IFRAE) ; Institut National des Langues et Civilisations Orientales (Inalco)-Centre National de la Recherche Scientifique (CNRS)-Université de Paris (UP); Institut National des Langues et Civilisations Orientales (Inalco); Kim, Daeyeol (HAL CCSD, 2011-05-23)
    International audience
  • How the Confucians Related to the Buddhist World in Late Chosŏn: Critical Reflections on Methods of Approach

    ASIES (ASIES EA 4512) ; Institut National des Langues et Civilisations Orientales (Inalco); Institut français de recherche sur l’Asie de l’Est (IFRAE) ; Institut National des Langues et Civilisations Orientales (Inalco)-Centre National de la Recherche Scientifique (CNRS)-Université de Paris (UP); Institut National des Langues et Civilisations Orientales (Inalco); Kim, Daeyeol (HAL CCSD, 2013-07-06)
    International audience
  • Leçons d’un lettré chinois du dix-septième siècle sur l’extrémisme religieux

    Meynard, Thierry; Hongfan, Yang (2020)
    L’extrémisme religieux est un phénomène historique fréquent. Quand le christianisme arriva en Chine au seizième siècle, il fut à la fois victime du gouvernement impérial qui n’admettait aucune organisation parallèle, mais afin de s’implanter il développa aussi tout un discours antibouddhiste. Cette étude présente d’abord le contexte des attaques chrétiennes envers le bouddhisme et les réactions tardives du milieu bouddhiste au début du dix-septième siècle, puis elle analyse le cas assez exceptionnel d’un bouddhiste chinois qui fut attiré un certain temps par le christianisme avant de le rejeter complètement et de lancer lui-même une campagne anti-chrétienne. Nous montrerons comment les idées bouddhistes et confucéennes sur la réalité ultime l’ont finalement conduit à aller au-delà de l’extrémisme du sectarisme religieux.
  • The Effect of Paradoxical Tensions Between Confucian Culture and Organizational Culture on Fear and Knowledge Sharing Intention

    Han, Jinyoung; Hovav, Anat (AIS Electronic Library (AISeL), 2019-01-08)
    Individuals often encounter challenges balancing collaboration and competition in organizational life. Although paradoxes exist in all organizations, there is minimal empirical research investigating paradoxical tensions at the micro level. Furthermore, previous organizational studies have overlooked employees emotionally driven acts. To fill these research gap, this study examined the paradoxical relationships between espoused cultural values, perceived organizational culture, negative emotions (fear of social exclusion), and knowledge sharing in South Korean organizations. The results show that paradoxical tensions between espoused Confucian culture and knowledge sharing supportive culture result in fear of social exclusion. Subsequently, fear of social exclusion has a negative association with knowledge sharing intention. This study contributes to micro-level research of paradoxes by examining the paradoxes of belonging and of performance at the individual level and their influence on employees’ knowledge-sharing behavior.
  • 宋人對西漢名法官張釋之的評價

    史學系; 李如鈞 (2019-12-31)
    [[abstract]]西漢張釋之於「犯蹕」、「盜環」兩案堅持依法審判,直言上諫文帝,使其備受歷代高度評價,成為傳統中國理想法曹典範。但至宋代,卻陸續有士大夫、道學家對張釋之提出批評意見,直指他不該放言:「且方其時,上使立誅之則已」,以重話刺激皇帝。就表面觀之,似乎是維護君權,貶抑司法公正的言論;亦與現今學者多認為宋代法治環境優良的觀察,有所扞格。本文細梳宋人對張釋之的反面意見,認為批評者主要基於兩點:一是應強調依循既有法律程序,無需節外生枝,請求皇帝公正審判即可。再則認為當進一步向皇帝闡明法理,修改法律條文,讓制度更加完善。綜觀各評論者的學術脈絡,並無一致共同性。但就共通性而言,實是源於宋儒強調自省修己的思想背景,以及地方、中央任官歷程中,逐漸累積對法律司法、官方文書流程的認識與經驗。由此或可理解宋人對張釋之的諸多批評並非出於畏懼皇權,而堅持依照制度處理的看法,反是襯托宋代君臣遵守法制的共同默契,以及當時法治環境良好之佐證。 In the Western Han Dynasty, Zhang Shizhi(張釋之) insisted on the law-abiding principle in the two cases of "guilty of having violated the order to clear the roads"(犯蹕) and "stolen jade rings of mortuary temple of Emperor Gaozu"(盜環), making him highly praised by traditional wisdom as the model of law. Nevertheless, in the Song Dynasty, incessant scholarly officials and Confucian followers criticized Zhang Shizhi with his unsuitable remarks: "The Emperor was able to end the case immediately if he ordered the man to be executed on the time when the incident took place." (且方其時,上使立誅之則已)These words might pique the emperor to judge the case emotionally. Superficially, Zhang Shizhi's opinions seemed to defend kingship and to debase speech of juridical justice. It is contrary to phenomenon most modern scholars observe that Song Authority had createdAmore fair circumstance for law enactment. The purpose of this research is to comb and explain criticism against Zhang Shizhi with two perspectives. First, the author argues that Zhang Shizhi should conduct the case in accordance with existing legal procedures, then asked the emperor for trial based on due process. Secondly, rather than encouraging the emperor to judge the case with his wills, Zhang Shizhi supposedly had the responsibility to further clarify the jurisprudence for the emperor, suggesting him following amendment of legal provisions to make the whole legal system more complete. To summarize abovementioned critics upon Zhang Shizhi discloses the origin of scholars' self-discipline in the Song Dynasty, as well as various officials' accumulated acknowledgement and experience that they gained in the different offices of local and central governments regarding legal justice and documentary processes. Therefore, this research reveals that the attack against Zhang Shizhi not came from officials who were afraid of imperial power, but those insisted that any case should be exercised by the law. It also states that both the emperor and officials reached to collective agreement to respect and abide the legal system, evidently showing Song Dynasty's well-performed legal order.
  • [News Script: Thought for Today]

    WBAP-TV (Television station : Fort Worth, Tex.) (1969-06-26)
    Script from the WBAP-TV/NBC station in Fort Worth, Texas, relating a the Thought for Today by Confucius, that reads "to be wronged is nothing unless you continue to remember it."
  • Spirituality and Authority of the Corporate Christ: An analysis and critique of Watchman Nee’s ecclesiology

    Tien, Hung-En (University of SydneyFaculty of Arts and Social SciencesSchool of Literature, Art and MediaDepartment of Studies in Religion, 2020-06-10)
    Watchman Nee was one of China’s best known and influential church leaders in the twentieth century. The “Little Flock,” an indigenous Chinese denomination founded by Nee, was the fastest growing native Protestant movement in China in his time. Many Chinese household churches in China and overseas still follow Nee’s ecclesiology. This research aims to understand Nee’s ecclesiology and explain its development.
 
 Nee’s ecclesiology was seen as an “eschatological ecclesiology” transplanted from English Brethren and Fundamentalists. However, his ecclesiology was not associated with Millenarianism, and the influences from Dispensationalists, British Brethren and Keswick Movement were limited. There were many similarities between the framework of Nee’s ecclesiology and Neo-Confucian moral metaphysics and political philosophy. Through theories in religious studies and historical studies, it was clear Nee’s ecclesiology focuses on the legitimacy of power and the authority in the community. Nee translated Confucian profound men (君子) into his spiritual men (overcomers); he regarded the church as the Christian society, in which many Confucian moral/political values applied. The principle of “personal spirituality determines authority” in Nee’s ecclesiology was the same as Confucian 內聖外王 (a flawless person rules). Nee’s personal and pastoral experiences and the actions of Protestant missionary enterprises also shaped the development of his ecclesiology. The hostile environment partly contributed the ascetic colour of Nee’s ecclesiology. Nee was a person who carried out “three-self” principle long before Chinese communists did. Neo-Confucianism played an important role in finance, training of ministers and “marketing campaigns of Nee’s ecclesiology. Therefore, Nee’s ecclesiology was the product of his experience, the environment he lived in, and the elements of Neo-Confucianism.
  • The Confucian misgivings : Liang Shu-Ming's narrative about law

    Xu, Zhang-run (2016-08-24)
    This thesis is about Liang Shu-ming (ikx, 1893-1988), a figure of deep spiritual meaning in the realm of Chinese legal thinking. It aims to explore his thinking concerning law, in particular, his reworking of the traditional Chinese legal ideas in terms of the New-Confucianism. The major intellectual interest throughout this thesis is to offer a study on China's legal legacy, through Liang Shu-ming's eyes. I follow the formula of the parallel between Life and Mind (ll c) , Physis and limos. I will compare Liang Shu-ming's narrative with his own practical orientation and with the theories of other interlocutors. I will put Liang Shu-ming into the social context of modern Chinese history, in particular, the context of the unprecedented crisis of meaning in the legal realm and the collapse of a transcendental source for Chinese cultural identity in the light of modernity. The evaluation provided by my thesis could be helpful in clarifying the deep structures and significance of the present Chinese legal system through historically exploring Liang Shu-ming's misgivings. This thesis consists of three parts. Part I will present Liang Shuming's theoretical concerns about the concept of law, the source and meaning of law in Chinese socio-cultural contextualisations, the interaction between humanity and law, and in particular, limos and the underlying presumptions about the ideal human life and human order. This examination will support the thesis that the necessity of rethinking our legal tradition is derived from the urgency of getting an undistorted understanding about our own way of life itself. Part II will present an analysis of his understandings about constitutionalism, in particular, his critical articulations on the predicaments China has had to face in modifying and transplanting Western models. In order to explain my subject's various characteristics, a comparative analysis of Liang Shu-ming and his contemporaries, in both China and the West, will then be used to clarify the nature of constitutionalism, as a foreign body, in a place like China. In Part III, Liang Shu-ming's comparative insight about the Western legal tradition and spirit, and his attitude to and rationale for the conceptual and institutional transplantation of Western law in China, will be articulated. Here Liang Shu-ming unveiled a paradox beneath the process of so-called modernization by drawing inspiration from the West in modernizing China. That is to say, China has been facing a dilemma: either the refusal to imitate or the merely horizontal transplantation. He argued neither of them would be healthy for China. While refusal would result in something definitely worse, a simple horizontal transplantation would also be harmful. The intrinsic tension underlying this dilemma has consequently perplexed the legal shaping process in modern China. In the Conclusion, the creative tension between life and mind, limos and Physis as symbolism and substance will again be reflected in China's quest for the "new law". If a conclusion could suggest itself, however, it would be, "A Code is not at once a history and a system", but, "Our history is our code."
  • Sókratés a Konfucius – spoločné znaky mudrca v európskej a východoázijskej kultúrnej tradícii (Socrates and Confucius – Common Traits of the Wise in European and East-Asian Cultural Tradition)

    František Škvrnda ml. (Ostium, 2019-09-01)
    The article deals with comparison of two selected philosophers of classical ancient philosophy, Greek Socrates and Chinese Confucius. Article aims at such biographical and doxographical information about their lives and thoughts, which demonstrate common features and affinity. Afterwards the article moves to more systematic philosophical aspects emphasizing Socrates’ and Confucius’ ethical and political thought. In conclusion we maintain that due to many similarities and common features, comparative study of classical philosophical traditions of thought is very prospective and deserves more scholarly attention.
  • ОПАЛЬНЫЙ АВТОР ОПАЛЁННОЙ КНИГИ: ЛИ ЧЖИ О СЕБЕ В "КНИГЕ ДЛЯ СОЖЖЕНИЯ"

    Казанский (Приволжский) федеральный университет; Руденко Николай Владимирович (2020-05-12)
    В статье представлен анализ высказываний Ли Чжи о себе самом в разделе "Разнородные произведения" (Цза шу 雜述) знаменитой "Книги для сожжения" (Фэнь шу 焚 書 ). В результате исследования были выделены такие его декларируемые личностные качества, как независимость в поступках и суждениях, ироничная самокритичность, великодушная, но строгая избирательность, неравнодушие к другим, а также литературный талант. Кроме того, в противовес распространённому представлению о Ли Чжи как о циничном и аморальном нигилисте-индивидуалисте данные высказывания позволяют судить о наличии у философа собственных моральных ценностей и поведенческих ориентиров, а также проливают свет на происхождение его имён и мотивы важных для биографии поступков.
  • Does Chinese traditional values matter in regulating China's company directors? Preliminary findings from surveys in Hong Kong

    Lau, Alex; Young, Angus (2010)
    Much has been said about Chinese corporate governance and the new laws on companies. While most literature focuses on either the political or the legal doctrinal issues, this paper argues that Chinese traditional values do matter in Chinese corporate governance. The object of this paper is to report on the preliminary findings of a project supported by the General Research Fund in Hong Kong (HK). Thus far the survey results from HK respondents support our hypothesis. As such, traditional Chinese values should be on the agenda of the next round of company law reforms in China.
  • Chʻŏnmyŏng tosŏl /

    880-01 Chŏng, Chi-un, 1509-1561. ([Chŏnju : s.n.,, 1640?])
    Imprint date from afterword: Sungjŏng Kyŏngjin, pal.
  • Philosopher à travers l'art. L'œuvre de Hsiung Ping-Ming.

    Centre de recherches sur les arts et le langage (CRAL) ; École des hautes études en sciences sociales (EHESS)-Centre National de la Recherche Scientifique (CNRS); ANR-06-BLAN-0199,Leisure Concept,Key Concepts in the Age of Crossing Boundaries :the Question of Leisure in Culture, Arts and Aesthetics(2006); Escande, Yolaine (HAL CCSDPresses Universitaires de France, 2011)
    International audience

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