5 p. \U+fffd\., [3]-240, xviii p. 22 cm

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.

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.

Purpose-The purpose of this paper is to discuss two important aspects of enforcement of ethical standards: indirect enforcement, that is the Confucian approach, and common law enforcement. In the context of Confucianism, one must adopt the ethical teachings in a moderate or "middle" way. We should not be too attached to the liberal interpretation of the Confucian texts but must have the wisdom to apply the concepts case-by-case. The issue then is if there are no legal consequences or punishment, then how we can ensure that someone will continue to comply with the standards. Design/methodology/approach-The authors analyze the Confucian texts in relation to the enforcement of the ethical standards. The authors investigate the Entity Maximization and Sustainability Model by referring to the exit option, the voice option, the influence exerted on the board of directors, the sending of the Confucian representatives to sit on the board of directors, the oppression remedy and statutory derivative actions. The authors adopt a comparative study approach and argue that the Confucian enforcement of ethics can fill in the gap where common law rules of procedure cannot reach in the context of Chinese corporate governance system. Findings-By referring to the Confucian teaching, there are several ways to encourage the superior to follow the ethical standards, namely, education, fear of punishment by society, peer pressure, intrinsic value, continuing education and codification of Confucian value/moral standards. In addition, there are several enforcement options based on the Entity Maximization and Sustainability Model, which is highly relevant to the enforcement model of Confucianism. Originality/value-It is the first of its kind in strengthening the enforcement of Chinese business ethics by adopting the Confucian approach and common law approach. The two are not mutually exclusive but complementary with each other to bring the enforcement of Chinese business ethics to the next level.

Chinese Communist monocultural policies, notably the re-education camps for the Uyghurs in Xinjiang, have recently been condemned for violating human rights. In response to critics, the Chinese Communist Party frequently replied that one should not impose Western concepts of democracy, liberty, and human rights on the Chinese people. Nevertheless, instead of introducing Western philosophies criticizing the current Chinese Communist monoculturalism; with the help of a modern reinterpretation of the Classic of Rites, this paper aims to construct a Confucian Multiculturalism and argues that: (1) the Classic of Rites explicitly warned against cultural assimilations of “barbarians” into the “civilized” Empire, (2) the Classic of Rites acknowledges cultural diversities, and (3) although the Classic of Rites does not explain clearly why the imperial court should tolerate cultural diversities, a Kantian reinterpretation of the Chinese concept of 敬 Jing implies the respects for minority rights. In doing so, this paper formulates Confucian Multiculturalism as a new model of the Chinese philosophy of culture which asserts cultural diversity.

This paper describes Confucian ceremonies and the objectives that were assigned to them in socio-political life and religious practices, as well as the artistic and spiritual journey aimed at self-realization.

The immanence and transcendence of God is clearly outlined in Aquinas and these, he sees as being complementary rather than separate. Only in God are existence and essence united, since he is a simple being and so utterly transcends created things. Nevertheless, God is immanent in His creation because created things depend for their existence on God, who sustains them in their existence. The notion of the transcendence and immanence of God is not so clear in Confucian philosophy. Matteo Ricci in his classic text, T’ien-chu Shih-i [ The True Meaning of the Lord of Heaven , 天主實義] considers the question of whether the concept of the Lord of Heaven corresponds to the Christian God and though there are similarities there are important distinctions (Ricci, The true meaning of the Lord of Heaven. Trans. Introduction and notes D. Lancashire and P. Hu Kuo-chen, ed. by E.J. Malatesta. The Institute of Jesuit Sources, St. Louis, 1985). Transcendence and immanence are present in Mèngzǐ and these concepts in Aquinas and Mèngzǐ are outlined and compared.

This dissertation attempts to explain a uniquely modern phenomenon—totalitarianism—through a case study of Chinese totalitarianism. It seeks to solve the puzzle of why the Chinese people’s inclinations, manners, customs, and morals were particularly suitable for totalitarian rule, and its thesis is that Confucianism laid the moral and psychological foundations of Chinese totalitarianism, paving the way for socialism and communism’s takeover of China in the twentieth century. It is this Confucian substratum that distinguishes Chinese totalitarianism from Western parallels. It is true that socialist and communist ideas were significant in advancing the Chinese Communist Party’s dictatorship, but the Chinese did not succumb to a socialism or communism imported from abroad. In the West, totalitarian ideologies bewitched masses suffering from economic crises and social unrest, who were thus willing to accept a centralized government led by a “strong man” promising economic renewal and restoral of order. In China, those ideologies only took root because of and on the basis of their accordance with the preexisting Confucianism. This dissertation includes in-depth and extensive textual analysis of original Confucian texts. Its theoretical analysis of Confucius’s original thought, in particular his ethical and political teachings, illustrates how traditional Chinese political culture, nurtured in Confucian ethics, predisposed the Chinese people to a totalitarian solution to political problems. Chapter 2 presents the analysis’s method and terminology, which are unconventional. It explicates a few key terms which are essential to the Confucian canon, but which have long been mistranslated in the English literature. Chapter 3 reviews the literature of totalitarianism and proposes a (re)conceptualization of totalitarianism deviating from conventional treatments. Chapter 4 turns to the analysis of the intellectual characteristics of the ru school of thought, explaining the amenability of Chinese society to a totalitarian rule depending on mass obedience and the inability of individuals to think for themselves. It is shown that human hermeneutics—modes of interpreting and understanding phenomena—are realized fundamentally differently in China than in the West. Chapter 5 examines ru ethics, the moral foundation of traditional Chinese politics, which is here termed family politics. Comparing Western accounts of ethics with 伦理 (lun li) demonstrates the essential differences between Chinese and Western morality. Chapter 6 concerns China’s traditional political culture, which shaped China’s imperial politics and is still robust in today’s China. Finally, Chapter 7 explains why European socialism, an ideology seemingly alien to Chinese culture, nonetheless was able to flourish in China. This chapter also addresses the question of why other East Asian countries, also influenced by the ru school of thought, did not follow the same totalitarian pathway as China.

Environmental disasters, unequal distribution of resources, viral pandemics, and other types of trans-national disasters, are global crises that cannot be solved within the narrow framework of individual nation-states. They must be addressed through global cooperation and solidarity. Such strategies require intercultural dialog that goes beyond fashionable slogans and can lead to a truly equal exchange of knowledge and ideas. Towards this endeavour, this book by Jana S. Rošker focuses on the traditional Confucian ethic of relationism, which historically spread throughout many regions of East Asia. She examines the specific features of relational ethics and explores its possible contribution to the new global ethics.

The article analyses the concept of talent (cai) in the early traditional Chinese culture and philosophy. In addition to it, the political-cultural importance is also revealed. The Chinese category of talent is very specific; there was almost no analogues in the Western world. The aspects of cai are named and analysed. They show that a person was percepted not as a specific and absolute value, but as a typical whole of powers, integrated into the hierarchical structure of talents.