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

Recent Submissions

  • Confucius principles as an essential element of Chinese management culture

    Skalnaya, Oksana (Томский политехнический университет, 2019-09-03)
    China is known for its diverse philosophical heritage. 2500 years ago in China at the end of the period of "one hundred schools" morethan 10 philosophical doctrines were formed and Confucianism became the most prominent and widespread philosophical teaching. Inthis article core Confucius principles and their importance in modern Chinese management culture are discussed. Confucius philosophyis distinguished by its vitality – it survived throughout the 2500 years of history and was given a status of national ideology in variousAsian societies. Moreover, the Confucian system of values is recognized as the main cultural component of the rapid economic progressof China and other Asian countries. Confucianism is a system of ethical and social behavioral norms and advocates the principles ofharmony, benevolence, and hierarchy. In modern China, Western management principles are gradually being introduced, newideological attitudes are emerging, and a new Chinese-Western management style is being formed. However, many elements of theConfucian value system will be popular regardless of anything: Confucian principles serve as ethical guidance for Chinese businesssociety and are key in building successful cooperation with members of Chinese culture.
  • Confucius`' moral views and its hitorical values

    Vo Van, Dung (2023)
    O pensamento moral de Confúcio não foi criado por acaso, mas decorreu das características e exigências da sociedade chinesa no período da primavera e outono. A realidade social desse período colocou uma série de problemas prementes, obrigando os pensadores a prestar atenção e explicar. Em particular, a questão pendente é como estabilizar a ordem social e educar a moral das pessoas, transformar a sociedade de "desordem" em "paz", pessoas de "sem moral" em "ter" moralidade. Para esclarecer esta questão, o artigo se concentrará em esclarecer questões como: Visões sobre a ética e o papel da ética; Relações morais na sociedade; Padrões éticos; Métodos de educação moral para as pessoas na sociedade. A partir dessas questões, o artigo extrairá valores históricos do ponto de vista moral de Confúcio.
  • Wert und Subjektivität

    Knüsel Adamec, Brigit (De Gruyter, 2024-02-23)
    Die Publikation stellt den Hongkonger Philosophen Lao Sze-kwang (1927-2012) anhand seiner kulturtheoretischen Schriften und mit Blick auf seine Positionierung liberaler Werte vor. Lao gehörte zu jenen akademischen Philosophen, die ab den 1950er Jahren auch am öffentlichen Diskurs teilnahmen, sowohl das koloniale Umfeld als auch den Kalten Krieg kritisch beleuchteten und vor einer Ideologisierung durch die Kommunistische Partei in der Volksrepublik China und durch die Nationale Volkspartei in Taiwan warnten. Laos Rezeption zeitgenössischer Philosophen wie F. A. Hayek und E. Cassirer, aber auch seine Analysen von G. W. F. Hegel und I. Kant zielen dabei nicht zuletzt auf eine philosophische Neuinterpretation klassischer konfuzianischer Werte. Honkong kommt dabei entgegen einer häufig vorschnell zugeschriebenen, marginalen Rolle im historischen Weltgeschehen die Funktion zu, negative Folgen und positive Möglichkeiten einer globalen Moderne zu bündeln. Die Publikation richtet sich an ein Publikum, das Einblicke in die Neuinterpretation vormoderner konfuzianischer Texte, die Rezeption philosophischer Thesen im chinesischen Sprachraum, sowie die Entstehung liberaler Standpunkte in Hongkong aufgrund der Schriften Lao Sze-kwangs gewinnen möchte. ; Die Publikation stellt den Hongkonger Philosophen Lao Sze-kwang (1927-2012) anhand seiner kulturtheoretischen Schriften und mit Blick auf seine Positionierung liberaler Werte vor. Lao gehörte zu jenen akademischen Philosophen, die ab den 1950er Jahren auch am öffentlichen Diskurs teilnahmen, sowohl das koloniale Umfeld als auch den Kalten Krieg kritisch beleuchteten und vor einer Ideologisierung durch die Kommunistische Partei in der Volksrepublik China und durch die Nationale Volkspartei in Taiwan warnten. Laos Rezeption zeitgenössischer Philosophen wie F. A. Hayek und E. Cassirer, aber auch seine Analysen von G. W. F. Hegel und I. Kant zielen dabei nicht zuletzt auf eine philosophische Neuinterpretation klassischer konfuzianischer Werte. Honkong kommt dabei entgegen einer häufig vorschnell zugeschriebenen, marginalen Rolle im historischen Weltgeschehen die Funktion zu, negative Folgen und positive Möglichkeiten einer globalen Moderne zu bündeln. Die Publikation richtet sich an ein Publikum, das Einblicke in die Neuinterpretation vormoderner konfuzianischer Texte, die Rezeption philosophischer Thesen im chinesischen Sprachraum, sowie die Entstehung liberaler Standpunkte in Hongkong aufgrund der Schriften Lao Sze-kwangs gewinnen möchte.
  • The consciousness of virtue: uncovering the gaps between educational specialists and the general public in their understanding of virtue in Japan

    Koji Tachibana; Eisuke Nakazawa (Frontiers Media S.A., 2024-02-01)
    Virtue is a normative concept that constitutes social and moral codes. The notion of virtue can be identified in both the West and the East. Since this concept was revived in academia in the 20th century after a long sinking into oblivion, contemporary professional researchers, but not the general public, may be familiar with this notion. We conducted a survey on the attitudes of educational specialists and the general public regarding the notion of virtue in Japan. Our study found that, in contrast to educational specialists, the general public were not so familiar with the notion; both had a positive image of virtue and a poor understanding of the Confucian notions of virtue; both retain Buddhist values under the term of virtue, but educational specialists tended to associate ancient Greek and Western elements with the notion of virtue. Educational specialists emphasized active, intellectual virtues, such as practical wisdom, whereas the general public emphasized passive, emotional virtues, such as gratitude. Our study showed that, the notion of virtue was understood in different ways between educational specialists and the general public in Japan. This finding has several social implications, such as academic integrity and educational policy.
  • Konfuzianischer Humanismus: Transkulturelle Kontexte

    Lee, Ming-huei (transcript VerlagDEUBielefeld, 2024-02-16)
    Ist der Konfuzianismus ein Humanismus? Seit dem Anfang des 20. Jahrhunderts ist er, sowohl im Westen als auch in China, vielfach in diesem Licht betrachtet worden. Ming-huei Lees Studie unternimmt den Versuch, die Vielfalt und Lebendigkeit der konfuzianischen Tradition in Vergangenheit und Gegenwart aus transkultureller Perspektive zu verdeutlichen. Schwerpunkte bilden dabei die philosophische Interpretation klassischer konfuzianischer Texte und das für den modernen Konfuzianismus höchst folgenreiche Zusammentreffen mit der Philosophie Kants. Neben einem Vergleich des konfuzianischen und des abendländischen Humanismus und einer Analyse des Schicksals des Konfuzianismus im heutigen China werden mit "Lunyü" und "Mengzi" klassische konfuzianische Texte ebenso diskutiert wie die Kant-Rezeption in China. Ist der Konfuzianismus eine Religion? Ming-huei Lee zeigt, dass der Konfuzianismus eine moralische Religion im Kantischen Sinne ist und dass er - im Unterschied zum neuzeitlichen europäischen Humanismus - als Humanismus mit religiöser Dimension verstanden werden kann.
  • Gongsheng Across Contexts

    Springer NaturePalgrave Macmillan, 2024-02-13
    This open access book sheds light on the term gongsheng/kyōsei, which is used in Chinese and Japanese to not only translate “symbiosis” in biology but also broadly deployed in philosophical, social and political contexts. It is a cross-contextual attempt to study the foundation of gongsheng/kyōsei as a philosophy of co-becoming, with exploration of its significance for thinking about the planetary challenges of our times.
  • Golden Rule Ethics and Complementary Learning Process with the Other: from Confucius’ and Christian Approaches to Hatatas’ Approach

    Merawi, Fasil (SJSU ScholarWorks, 2024-01-23)
    Through the development of a comparative analysis that explores the conceptions of the Golden Rule that are expressed in the teachings of Confucius, Christianity and the Hatatas, the article shows that the combined insights that emerge from these three teachings have a contemporary significance in the attempt to develop a complementary learning process with the Other. Throughout its variations, the Golden Rule is grounded on the need to treat others as how we want to be treated. Such a moral vision occupies a central importance in Confucius’s ren, Christianity’s Gospel of Matthew and the commandments, and the Hatatas’ principle of harmony. The comparative exercise in contending conceptions of the Golden Rule that are found in Confucius’, the Christian and the Hatatas’ approaches leads into the emergence of a learning process that goes beyond the mere tolerance of the Other. In a globalized world, where there is a search for a moral guideline that can serve as a common source of motivation, the Golden Rule can serve as a foundation of a process of learning that is mutually supportive, supplementary and is hence complementary.
  • A Mengzi hatalombölcselete

    Várnai, András (2024)
    Az ókori kínai társadalomtörténet viszonyainak félremagyarázása abban az alapvető átértelmezésben keresendő, hogy a standard sinológus-történészi tézis szerint az ókori Kína a Zhou-korban feudális, majd a Qin egyesítéstől úgynevezett centralizált állam volt. A tanulmány bevezetése röviden tisztázza, ez miért nem így van, és miért nem is lehetséges. Ebben az összefüggésben mutatja be a fengjian 封建 terminus értelmezését. Ez a „kínai feudalizmus”-t valló felfogás kihat a bölcselet helyzetének az átértelmezésére is, mert többek között ezzel van összefüggésben az a nézet, hogy az ókori kínai gondolkodás filozófiaként vizsgálható és értelmezhető. Ám itt is problémába ütközünk. Vajon miért kell a kínai gondolkodás nézetrendszerét bölcseletnek tekintenünk? A tanulmány kitér a filozófia és a bölcselet viszonyára és a közöttük fennálló különbségre, továbbá bemutatja, hogy a kínai bölcselet miért nem filozófia.
 
 A Mengzi azoknak a kortársaknak és követőknek szólt, akik az államigazgatás, az egyes részállamok közötti kapcsolatok „építése”, a katonai stratégia, az agrárpolitika és más a kormányzáshoz tartozó ügyekben érdekeltek lehettek. Mengzi, jó konfuciánushoz illően, elítéli a „haszon”-ról (li利) szóló beszédet. Bár ezt a passzust úgy szokták értelmezni, hogy a haszonelv teljes elvetését követeli, ám ez nem állja meg a helyét, később a kifejtésben éppen az „égalatti” egésze számára hasznosuló kormányzási gyakorlatot ajánl az uralkodóknak. A tanulmány a faluközösségeken belüli „horizontális munkamegosztási” és az elit irányító szerepének „vertikális munkamegosztási” példázatain keresztül annak megvilágítását célozza, hogy ennek a munkamegosztásnak mi a funkciója a „társadalomtest” működésében és működtetésében. Kiemelt hely jut annak a történelmi szerepnek a bemutatására – az ókori Kínában – , ahol a paraszti termelés a faluközösségi földeken, az úgynevezett „kútföldrendszer” (jingtian zhi 井田制) keretei között folyt. Ez egy szántóföldkiosztási, művelési és ennek alapján adózási mód volt, és mivel ennek egyik elsődleges forrása a Mengzi, így ezeket a szöveghelyeket részletesen vizsgálja a tanulmány.
  • The Annual Difference: How a Four-Century Debate Between Confucian, Daoist, and Buddhist Thinkers on a Problem of Classical Exegesis Shaped a Predictive Mathematical Construct

    Centre de recherche sur les civilisations de l'Asie Orientale (CRCAO); École Pratique des Hautes Études (EPHE); Université Paris sciences et lettres (PSL)-Université Paris sciences et lettres (PSL)-Collège de France (CdF (institution))-Centre National de la Recherche Scientifique (CNRS)-Université Paris Cité (UPCité); Morgan, Daniel Patrick (HAL CCSDMDPI, 2024-01-04)
    International audience
  • Discovering Economics in Chinese Philosophy: Intellectual Searches of the 1910s-1930s

    Borokh, Olga (2023)
    Cet article porte sur la première phase de formation d’une philosophie économique proprio sensu en Chine, dans les années 1910-1930. Parmi les économistes chinois, ceux ayant reçu une éducation à l’économie occidentale appliquèrent leur savoir tout neuf de l’économie moderne à réinterpréter la pensée chinoise traditionnelle. Ils proposèrent un cadre analytique neuf pour systématiser les idées de la Chine ancienne et concentrèrent leur attention sur les enseignements des sages Laozi, Confucius, Mencius, Mozi, et Guanzi.La comparaison interculturelle plaça des concepts chinois dans un contexte de pensée sociale et économique occidentale. Ensuite, on tira de nombreuses mentions et citations de nature « économique » des sages de l’Antiquité chinoise, pour les insérer dans la littérature universitaire en tant que tels, avec de facto un impact durable sur la recherche ultérieure. Cette entreprise intellectuelle préparait une histoire de la pensée économique chinoise comme discipline universitaire. Une lecture moderne des idées économiques de la Chine ancienne se liait à des questions de développement national. Les économistes de la période républicaine analysaient l’éthique traditionnelle des normes, les relations entre justice et profit, le contrôle des besoins et des désirs humains, les comportements de consommation, dans l’objectif de trouver les obstacles cachés retenant la Chine sur la voie du développement moderne. Ils soulignèrent les réussites de la pensée confucéenne, qui avaient contribué à jeter les bases de succès à venir. Les arguments critiques furent présentés en reconnaissant l’influence de l’éthique confucéenne sur la vie économique du peuple chinois.Le présent article se fonde sur l’étude des écrits d’économistes chinois de la période républicaine : Chen Huanzhang, Yuan Xianneng and Li Zhaoyi sont examinés pour leur exploration de l’héritage philosophique traditionnel, après avoir fait leurs études en Occident. Quant à Li Quanshi et Tang Qingzeng, ils publièrent leurs ouvrages sur l’histoire de la pensée économique chinoise en chinois. Une étude exhaustive de ces sources permet de reconstituer la démarche intellectuelle qui interpréta les idées économiques de l’ancienne Chine. L’examen des origines de la saisie de sources économique dans la philosophie traditionnelle met au jour les racines de la pensée économique moderne en Chine.
  • Beyond Asiatic Perfectionism - Reflections on the legitimacy of Enforcing Morality and Hopes for Human Nature through an in-depth study on 'Asian values' and Asiatic Perfectionism

    Bielefeldt, Heiner; Krennerich, Michael; Clérico, Laura; Jun, Hyungjoon (FAU University Press, 2021-10-19)
    Confucianism claims that the state should offer a particular moral good for pursuing good individual life. To attain such a good life for an individual, it is argued that community prosperity has to be given priority over guaranteeing individual rights. Such a perspective will be criticized throughout this thesis. The ruler‘s primary role in East Asian culture is often suggested as pursuing the happiness of the ordinary people, who are themselves the subjects to be ruled. This study aims to look through the development of the ‚Asian values‘ based on Confucianism and further criticize the perfectionist perspective embedded therein. The character of humans as ordinary people who Asiatic perfectionists presumed in their claims is originally selfish humans. Interestingly, such selfish humans are surprisingly similar to the humans supposed by classical economists in the West. For this reason, it would be particularly helpful to look at the character of cooperative humans, which has recently emerged from behavioral economics, to criticize the nature of selfish humans.
  • Comparative Study of the Moral State in the Political Philosophy of Mencius and Farabi

    ali aqajani (Allameh Tabataba'i University Press, 2023-06-01)
    Mencius and Farabi are prominent representatives of two important Eastern intellectual traditions, namely Confucian-Chinese philosophy and Islamic-Iranian philosophy, who had basic reflections on the nature and functions of the state and how to moralize it efficiently. The basic question of the article is the attitude of these two political philosophers towards the fusion of ethics and politics in the state and how to draw the moral state. The hypothesis is based on the elaboration of ethics and politics in the concepts of utopia, prosperity, legitimacy and justice and the formation of the moral state from the perspective of Mencius and Farabi and their major similarity in the general approach, which, based on the comparative research method, has many commonalities and noteworthy differences. Government, essential good, continuity and unity of ethics and politics, instrumental and maximal government/comprehensive social security/providing security-welfare-virtue, Hakim-Shahriar government, relationship between religion, politics, spirituality and ethics, happiness is a multi-faceted and multi-dimensional matter/achievement Happiness is a relative matter, the legitimacy of the heavenly and earthly duality, moderation and middle ground/opposition to its excess and immorality/and comprehensive justice are the commonalities of these two. Establishing a balance between the elitist and populist approach by Mencius, more clarity on the instrumentality of the state/and in terms of the right of revolution, more emphasis on the duties of the government/servant government, empirical-rational-detailed description, comprehensive happiness between nature and will, the role of the people Beyond Farabi's theory/the voice of the people is the voice of God, and more emphasis on political justice, the differences between Menisos and Farabi in the field of moral government can be enumerated.Mencius, a great thinker and philosopher of East Asia, and Farabi, a thinker and a high-level philosopher of West Asia, are two examples of treasures that the explanation of their opinions in the field of government can increase the connection between these two rich and deep traditions. In this research, an attempt has been made to analyze the fields related to ethics and politics, which are the components of the term called political ethics, and based on this, to clarify the similarities and differences between the two. Mensus, like Farabi, who is the second teacher in the philosophical tradition of Islam, can be called the second teacher in the Confucian tradition. He explained and explained and of course invented and theorized in the school of Confucius and is considered the closest interpreter of Confucius to him.Like Aristotle, Mencius and Farabi believed that man is a political animal and can only fully expand these relationships when he is inside the state and society. He considers the government to be a moral institution and they believe that its head should be a moral leader. According to these two philosophers, the distribution of charity among all the members of Madinah is based on the eligibility of people. Charities include officials and positions, security, health, dignity and status, sanctity, property, wealth and the like. Therefore, all citizens have rights, and everyone has the right to have a job and work suitable to their social personality.Unlike today's political philosophy in the West, Farabi does not believe in the separation of public and private spheres and considers them to be the same. The similarity between Al-Farabi and Mencius is the special prominence of political philosophy in the thoughts of these two. But in this field, the difference between the two is also clear. While Farabi follows political philosophy in the form of political wisdom in theory. Mencius seeks political wisdom in the public arena.According to Mencius and Farabi, a good, efficient and superior government is the result of the combination of ethics and politics. Based on this, the work of a good government should start from the people and go up, not from the ruling class and go down. People are not only the root but also the last judge of the government. Utopia, which is an ideal society, is realized when ethics and politics are combined. Happiness is multifaceted and multidimensional. Learning the benevolence of the community and the people is the extension of justice. Justice is realized when people have the ability and power to exercise sovereignty and can criticize the government and, if necessary, criticize it or correct it. In response to this question, Mencius considers the government a moral institution and believes that its head should be a moral leader.
  • Kongzhai Shrine of the Robe and Cap of Confucius in Shanghai, also known as “孔宅衣冠祠墓”

    Database of Religious History (DRH); Murray, Julia K. (Database of Religious History (DRH), 2023-12-08)
    A place called Kongzhai (Kong Residence), located in a once-rural area that is now within the borders of metropolitan Shanghai, formerly had a shrine for venerating Confucius (Kongzi / Master Kong) that was premised on the belief that a much later descendant had buried the ancient master's robe, cap, and jade ornaments there. Far from the region in North China where Confucius had lived or traveled and over 1000 years after his death, the alleged burial of these relics inspired local late Ming literati to construct a temple complex, centered on an above-ground "Tomb of the Robe and Cap" and a sacrificial hall with sculptural icons. At its height in the early Qing period, Kongzhai's structures, assorted visual images, and ritual artifacts supported its claim to be “Little Queli,” a surrogate for the primordial temple, cemetery, and mansion of Confucius's Kong descendants in Qufu, Shandong. Scholars gathered there to experience his beneficent aura, and sacrifices to Confucius were performed with the same liturgy as in the official Confucian temples attached to government schools. Ambitious officials and local literati used their patronage and interactions with Kongzhai to enhance their own prestige and that of the humble locality. Eventually a line of Kong descendants was designated to take charge of sacrifices, as at other places where descendants had settled. Kongzhai's fortunes declined in the 19th century, and the fall of the Qing dynasty delegitimized Confucian ritualism. In the 20th century, Kongzhai became a target of Maoist campaigns against feudalism, superstition, and undesirable social classes, and it was conclusively destroyed in the Cultural Revolution. One building was later reconstructed in a park several miles away. All that remains on the former site itself are two very old ginkgo trees.
  • Contemporary Neo-Confucianism 當代新儒家, also known as “New Confucianism”, “Modern Confucianism”

    Database of Religious History (DRH); Chiu, King Pong (Database of Religious History (DRH), 2023-12-08)
    ‘Contemporary Neo-Confucianism’ is a philosophical system of thought or a philosophical school that develops its ideas based on a re-interpretation of traditional Confucianism, in order to make Confucianism more relevant to the needs of the modern world. Mainly developed by some thinkers who escaped from the mainland China to Hong Kong and Taiwan in 1949, ‘Contemporary Neo-Confucianism’ began to be influential in the academia in Hong Kong and Taiwan since the late 1950s, and finally affected Confucian studies in mainland China since the 1980s. The term ‘Contemporary Neo-Confucianism’ is, in fact, firstly suggested and promoted by the scholars in mainland China at that time. Theoretically, the group of ‘Contemporary Neo-Confucianism’ could include any scholars who share the same ideal of re-interpretating Confucianism in Hong Kong, Taiwan and mainland China, but the term practically refers to those who develop their thoughts in Hong Kong and Taiwan, as the re-interpretation of traditional Confucianism varies hugely between the scholars in these two places and the mainland. In general, ‘Contemporary NeoConfucianism’ in Hong Kong and Taiwan regards Confucianism as the mainstream intellectual tradition in the Chinese society, and any modernization of China and the Chinese society needs to consider the pros and cons of this tradition. It is based on Confucianism that the Chinese people developed their model of modernization while it is also the same intellectual tradition that it may hinder Chinese society from progressing. Under such considerations, several important issues are to be handled: the relationship between Confucianism and democracy as well as science; the relationship between Confucianism and Western philosophy; and the relationship between Confucianism and other traditional Chinese thought such as Buddhism and Taoism. In general, ‘Contemporary Neo-Confucianism’ considers that Confucianism could not only co-exist with other Chinese traditions, democracy, science and Western philosophy, but even improve the quality of them. On the one hand, ‘Contemporary Neo-Confucianism’ seems progressive as it does not put Confucianism into a contradictory position with such modern values as democracy and science. On the other hand, however, it is considered conservative as it seems to hold a position that, in a sense, Confucianism is more important than the values mentioned above. ‘Contemporary NeoConfucianism’ in Hong Kong and Taiwan involves some important figures, such as Xiong Shili (熊十力, 1885 – 1968), Carsun Chang (張君勱, 1887 – 1969), Liang Shuming (梁漱溟, 1893 – 1988), Ch'ien Mu (錢穆, 1895 – 1990), Thomé H. Fang (方東美, 1899 – 1977), Xu Fuguan (徐復觀, 1904 – 1982), Tang Junyi (唐君毅, 1909 – 1978) and Mou Zongsan (牟宗三, 1909 – 1995). However, as the approaches employed to re-interpret Confucianism differ among them, their conclusions towards the relationships between Confucianism and the issues mentioned above are also various. To a large extent, the term ‘Contemporary Neo-Confucianism’ simplifies the complexities of the thoughts of these thinkers, and the rationale behind using the term is in doubt in some ways. To make the situation more complicated, some scholars in Confucianism from the present mainland China, Jiang Qing (蔣慶,1953 – present) for example, challenge the usage of the term, claiming that mainland China has her own perspective of re-interpreting traditional Confucianism and this perspective is different from those in Hong Kong and Taiwan. To the scholars from the mainland, Confucianism is the essence of Chinese culture and it is not correct to think of its relationship with those issues coming from the West, such as democracy and science. This kind of interpretation of Confucianism is considered highly conservative though it is rather popular in the academia of mainland China. Due to the diversity of interpretation, the term ‘Contemporary Neo-Confucianism’ has never had a rigid definition. Despite its popularity, ‘Contemporary Neo-Confucianism’ is mainly a target of discussion in academia rather than a religious or philosophical group with influence in society.
  • The Celestial and his religions: or, The religious aspect in China. Being a series of lectures on the religions of the Chinese

    University of California Libraries; Ball, J. Dyer (James Dyer), 1847-1919 (Hongkong, Kelly and Walsh, ld., 1906-01-01)
    5 p. \U+fffd\., [3]-240, xviii p. 22 cm
  • Vpliv konfucianizma na odnos sodobne južnokorejske družbe do homoseksualnosti

    Ryu, Hyeonsook; Radosavac, Patricija
    V tem diplomskem delu sem se posvetila vplivu stare azijske filozofije imenovane konfucianizem ter korejske kulture, ki jo je izoblikoval, na LGBT skupnost v današnji južnokorejski družbi oz. predvsem na isto-spolno usmerjene posameznike. Raziskala sem možne dejavnike, ki vplivajo na mnenje družbe na homoseksualnost, kateri dejavniki so najbolj prisotni v primeru Južne Koreje, ter kako se kaže njihov vpliv. Razložila sem tudi trenutno družbeno-politično situacijo LGBT skupnosti v Koreji. V nadaljevanju sem se osredotočila na vpliv konfucianizma samega, ter izpostavila načela, ki so izoblikovala osnovo korejske družbe, ki temelji na osredotočanju na heteroseksualne pare in odraščanje v okolju kjer sta vedno prisotna moški in ženska. Poglobila sem se tudi v promocijo isto-spolnih družbenih odnosov značilnih za konfucianizem, ter kako se ta koncept kaže tudi v sodobni Južni Koreji skozi zabavno industrijo.
  • Philosophy of Culture on the Philosophy of Modern Education in China

    Cai Yonghong; M. N. Fomina (MGIMO University Press, 2023-09-01)
    In Chinese philosophy, modern processes of searching for the fundamental values of the renewed strategies of education are based upon traditional Confucian approaches as well as upon recent borrowings from Western philosophy. The concept of philosophical dialogue is one example of these borrowings, adopted and radically changed following traditional Chinese logic. Such transformation means adapting the theoretical model of Socrates’ dialogue into Confucian dialogue, the term coined by Chinese authors. This paper considers Chinese developments in the philosophy of culture and aims to specify the ways of such adaptation as applicable to the philosophy of education. The goals of the study are 1) to identify and describe relevant Chinese literature on the subject; 2) to compare its interpretations by Chinese and Russian philosophers; 3) to specify key differences in interpretations of dialogue as educational method. Investigating the issue through philosophical and cultural lens, incorporating the standpoint of modern comparative studies, as well as the critical analysis of the logic of those theories in their historical and cultural context by means of the hermeneutic approach makes it possible for Chinese authors to focus on the cultural peculiarities of the Chinese way of thinking and to identify the correlation between the Western concept way of thinking and the concept of Chinese logic. This study analyzes the works of modern Chinese philosophers specializing in the specific cultural character of China through the prism of the philosophy of education. The paper concludes that in Chinese logic technical (in the Western understanding regarded as cognitive and formal logical) methods are inferior to ethical and social value orientations. Another finding is that Chinese authors tend to consider Confucian logic as part of dialogue, and dialogue is viewed as a means of moral education. Methodologically this finding leads the author to suggest that the Chinese-specific way of thinking, its philosophical culture, cannot be fully perceived by utilizing comparison with analogous concepts of Western philosophical thought. It would be equally beneficial to compare the conceptual framework of the Chinese philosophy of education with the concepts borrowed from Western philosophy.
  • A Friend Who Does Me No Good: Aphorism in Matteo Ricci’s On Friendship

    Weiher, Maximilian Chan (DigitalCommons@Macalester College, 2023-05-01)
    This paper argues that Italian Jesuit Matteo Ricci (1552-1610) designed his aphoristic compilation, Jiaoyou Lun 交友論–On Friendship (1595)–to serve the Jesuit mission of converting the Chinese to Catholicism and express the conflict he may have felt exploiting friends to forward the Jesuit mission. Utilizing friendships to allow for greater social influence was central to the Jesuit proselytization strategy in China. However, Ricci’s moral education from youth taught him to judge utilitarian friendships as immoral. The extant scholarship regarding Ricci’s On Friendship fails to acknowledge the significance of the aphoristic form to this work. To illuminate the value of aphorism to the Jesuit mission and this book, I analyze a selection of the book’s one-hundred maxims. My interpretation emphasizes the tone of authority and universality established through the genre’s concision. This brevity can raise questions about the meaning of the text and spark conversations, strengthening friendships among readers, and arguably furthering the goals of the mission. Additionally, the text’s inconsistent moral portrayal of utilitarian friendship may reveal Ricci’s ambivalence about his own friendships with Chinese literati. Through close reading of On Friendship, I posit that the aphorism's brevity and ambiguity may have allowed Ricci to express his emotional unrest while still crafting a book that could be considered a tool of proselytization.
  • Responses of Religions Outside of Islam toward the Ecological Crisis

    Lalu Pattimura Farhan; Prosmala Hadisaputra (Universitas Islam Indonesia, 2022-07-01)
    This article is the result of an online-based literature review. This study formulates the following question: what are the responses of religions outside Islam in Indonesia regarding the ecological crisis? The primary data of this study are articles from scientific journals that focus on theo-ecology from the perspectives of Christianity, Hinduism, Buddhism, and Confucianism. The data were obtained through the Google Scholar and DOAJ pages. This study finds that first, Christianity responds to the ecological crisis by presenting the theo-ecological concept as part of the affirmation of faith in God. The teaching of environmental conservation is a way of glorifying all of God’s creations. Second, Hinduism responds to the ecological crisis through its five teachings, namely Rta, Yadnya, Danu Ktih, Rwa Bhineda, and Tri Hita Karana, including Parhyangan Pawongan and Weakening. Third, Buddhism responds to environmental conservation with its teachings that emphasize the importance of beauty (aesthetics), as found in the Dhammapada-Khuddhaka Nikāya. Fourth, Confucianism responds to the ecological crisis through moral teachings such as protecting the environment.
  • Rethinking the Mengzi’s Concept of Tian 天

    Kevin J. Turner (MDPI AG, 2023-08-01)
    There is an undeniable relationship between humanity and tian 天 in the philosophy of the Mengzi 孟子 where the latter is generally conceived as the metaphysical or ontological source of the morality and ethics of the former. However, this line of interpretation is misleading because it not only imports foreign notions of transcendence into the thought of the Mengzi but also because it ignores the contribution humans make to tian. At the same time, there have been attempts to read the Mengzi in biological terms, thereby naturalizing human morality. This likewise does not satisfy as an adequate account of human morality because it also reduces it to a natural or biological realm where human culture is an external accessory. However, the relationship between humanity and tian in the Mengzi is one of mutual influence and emergence; therefore, this article analyzes their relationship and argues that tian is to be understood as “tradition” whereby humans in their process of becoming humans contribute to and invigorate it as successive generations carry it on into the future.

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