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作者从中国文化哲学、传统学、新人学而进入和合学的探讨,认为和合学是中国传统文化的精髓,具有首要价值,是超越宋明新儒学和现代新儒学的尝试。作者指出,宋明新儒学的缺陷是把此在所以然与彼在所以然混淆起来。现代新儒学接着宋明新儒学讲,而有新理学、新心学、新气学之分。现代新儒学的基本内涵是;以民族生存的关切情怀,以融摄西方文化之新,而归宗为儒学的精神价值,并以重建儒家形上学为理论核心,以重立儒家理想价值为职志,以开出现代新“外王” 为标的,体现出对于文化危机的反思,意义世界的追求,终极关怀的寻觅。但在当前现代化潮流的冲击下,都有成为旧学的趋势。 相似文献
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<正> 新儒学是两宋文化的主流,其特点是儒家在充分吸收其他学派思想成分后和在新的历史条件下向经典儒学原旨的复归。经典儒学,即以《论》、《孟》、《学》、《庸》、《易传》为代表的先秦儒学是由孔子建立的关于“修己”和“安人”之道的人道学说,这一学说后经孟子、《中庸》、《易传》的发展被奠立在“性与天道”的形而上学 相似文献
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Dahua Cui 《Frontiers of Philosophy in China》2007,2(4):517-532
In a society dominated by Confucian ethics, a spirit of Confucian public morality can be seen in the Confucian debate over
publicness and privateness, but it is usually activated in circumstances of large ethical crisis. Confucian theory mainly
uses ethical relationships to create self and social identities, causing problems of identification in the public life and
hindering the expression of moral feelings and actions, thus revealing a weakness in public morality. This is a space that
Confucianism has not yet been able to cover, and also where it has room for growth.
Translated by Huang Deyuan from Wen Shi Zhe 文史哲 (Journal of Literature, History and Philosophy), 2006, (1): 30–36 相似文献
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Keith N. Knapp 《Teaching Theology & Religion》1999,2(1):45-54
Teachers are often tempted to present early Confucianism as an abstract ethical philosophy whose wisdom stands outside of time and space. Nevertheless, this kind of rarefied treatment makes it difficult for students to understand. Instead, one should try to make Confucianism more tangible by firmly placing it in its historical and intellectual context. This can be done in the following ways: Use indigenous nomenclature for words like “Confucius” and “Confucianism.” Closely examine the history and character of the Confucian community. Draw attention to the overwhelming importance of ritual in Confucian doctrine. Underline the all-encompassing nature of Confucian religiosity. Show the popular stories and images by which Confucians transmitted their teachings. Although these methods focus on the otherness of early Confucianism and thereby might make it less appealing to modern tastes, they will provide students with a lively and vivid image of the early tradition and its advocates. 相似文献
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Lai Chen 《Frontiers of Philosophy in China》2006,1(1):79-91
To counter the tendency of making Confucianism “localized” and thereby turning Confucianism research into research of local
social history, the author criticizes this tendency and thinks it is unilateral to emphasize or stress the importance of a
small unit’s locality, but ignore the oneness of the distribution of Confucianism and the universality of Confucian thought.
The thesis emphasizes that the main schools of Confucianism in the Song and Ming Dynasties are all not local ones and cannot
be reduced to reflections of some local need and social structure. The author points out that we need to self-examine the
following phenomena: aggrandizing the function of local social structure to culture and thought, coming down academic schools
to reflections of local social benefits, opposing this kind of research to the research of thought itself, thus rejecting
philosophical research and analysis of thought itself. 相似文献
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Kim Sungmoon 《Dao》2009,8(1):29-48
This essay attempts a philosophical reflection of the Confucian ideal of “scholar-official” in Joseon Korea’s neo-Confucian
context. It explores why this noble ideal of a Confucian public being had to suffer many moral-political problems in reality.
It argues first that because the institution of Confucian scholar-official was actually a modus-operandi compromise between Confucianism and Legalism, the Confucian scholar-officials were torn between their ethical commitment
to Confucianism and their political commitment to the state; and second, that because the Cheng-Zhu neo-Confucianism vigorously
imported and indigenized by Joseon Koreans exalted the family over the state, Joseon neo-Confucian scholar-officials were
torn between two competing moral obligations, filiality and loyalty. The essay concludes by discussing whether, given the
problems with which the ideal of the Confucian scholar-official was frequently entangled, liberal individualism should be
pursued as its normative alternative. 相似文献
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Franz Mang 《Dao》2018,17(1):29-49
Confucian scholars should satisfy two conditions insofar as they think their theories enable Confucianism to make contributions to liberal politics and social policy. The liberal accommodation condition stipulates that the theory in question should accommodate as many reasonable conceptions of the good and religious doctrines as possible while the intelligibility condition stipulates that the theory must have a recognizable Confucian character. By and large, Joseph Chan’s Confucian perfectionism is able to satisfy the above two conditions. However, contrary to Chan and many other Confucian scholars, I argue that any active promotion of Confucianism will violate the liberal accommodation condition. I propose the “wide view of moderate perfectionism,” which enables Confucianism to shed light on a wide range of political and social issues without promoting Confucianism actively. Thus, I present a new approach to the long-standing question of how Confucianism may improve political and social development in a liberal society. 相似文献
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Xiangjun Li 《Frontiers of Philosophy in China》2006,1(4):561-571
Traditional Confucianism might be likened to a great tree, with various branches and trends of thought emerging from common
roots. Continuing with this metaphor, Confucianism as a form of knowledge might be regarded as a main branch, and the resulting
form of Confucianism constitutes the main body of Chinese learning. Due to modern society’s transformation, Confucianism as
a form of knowledge has begun to disappear and the form of Confucianism which has its own discourse system and problem consciousness
has become a disconnected tradition and an object of study of all the branches of learning in modern times. It is important
for the present-day development of Confucianism that we break the rigescent modern academic system, propagate Confucianism
as a form of knowledge, and rebuild the Confucian form of knowledge.
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Translated from Hebei Xuekan 河北学刊 (Hebei Academic Journal), 2005(4) by Yan Xin 相似文献
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Weixi Hu 《Frontiers of Philosophy in China》2007,2(4):475-487
As a social and political thought, communitarian ideas appeared in the Pre-Qin Confucianism. By the Song Dynasty, it had become
a systematic theory, namely, the learning of the “four books.” As a social and political theory, not only can Confucian communitarianism
contribute to Western liberalism, but it can also be an intellectual resource for the development of democracy in East Asian
countries and regions. The future of the Confucian communitarianism lies in its critique of itself and its discourse with
Western liberalism, by which Confucianism evolves from communitarianism into liberalism.
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Translated from Wenshizhe 文史哲 (Literature, History and Philosophy), 2006, (4): 31–37 相似文献
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Wenhua Chai 《Frontiers of Philosophy in China》2006,1(3):366-381
Modern neo-Confucianism is studied at two levels, one is at the historical level and the other at the academic level. Modern
neo-Confucianism at the historical level was developed in the modern context, but its basic content belongs to the traditional
Confucianism or the study of Confucian classics. Modern neo-Confucianism at the academic level recognizes both the deficiencies
of the traditional Confucianism and rationality of western learning, and dedicates itself to the modernization of Confucianism.
Though Ma Yifu’s moral philosophy is developed in the context of modern Chinese culture, it fails to deal with the problem
of modern transformation of Confucian ethical values and its content still belongs to the traditional Confucianism. So it
should be labeled as the modern neo-Confucianism in the historical sense. In this paper, the author makes a systematic exploration
and an evaluation of Ma Yifu’s ethical thought.
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Translated from Lunlixue Yanjiu 伦理学研究 (Studies in Ethics), Vol. 18, 2005 (4) by Yang Xu 相似文献
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Kim Sungmoon 《Dao》2009,8(4):383-401
Although contemporary Confucianists tend to view Western liberalism as pitting the individual against society, recent liberal
scholarship has vigorously claimed that liberal polity is indeed grounded in the self-transformation that produces “liberal
virtues.” To meet this challenge, this essay presents a sophisticated Confucian critique of liberalism by arguing that there
is an appreciable contrast between liberal and Confucian self-transformation and between liberal and Confucian virtues. By
contrasting Locke and Confucius, key representatives of each tradition, this essay shows that both liberalism and Confucianism
aim to reconstruct a society freed from antisocial passions entailing a vicious politics of resentment, and yet come to differing
ethical and political resolutions. My key claim is that what makes Confucian self-cultivation so distinctive is the incorporation
of ritual propriety (li) within it, whereas liberal self-transformation that relies heavily on a method of self-control comes back to the problem
that it originally set out to overcome. 相似文献
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赵汀阳 《Frontiers of Philosophy in China》2008,3(2):163-176
Fei Xiaotong's thoughts on the Confucian system of interpersonal relationships actually indicated that the Confucian theory
of social cooperation leads itself to an unsettled paradox, that is, there is a lack of universal theoretical construction
in the Confucian moral system. Confucian theory does not extend beyond practical circumstances. Instead, its universal principles
always disappear in specific circumstances. Because of its long established position in mainstream dialogue, Confucianism
failed to reflect on its flaws, but this paradox has been revealed in the face of modern challenges.
Translated by Yan Xin from Zhongguo Renmin Daxue Xuebao 中国人民大学学报 (Journal of Renmin University of China), 2007, (1): 15–21 相似文献