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1.
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
2.
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
3.
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
4.
Yushun Huang 《Frontiers of Philosophy in China》2007,2(3):454-473
Confucianism can be analyzed at three levels of ideas: life as existence (Sein) itself; the Confucian metaphysics about metaphysical
beings; and the Confucian doctrines about tangible existences. In the eyes of Confucians, life itself is displayed as the
feeling of benevolence in the first place. To reconstruct Confucianism is to return to life and perceive it as a fundamental
source. That means to historically return to the original Confucianism during and even before the Axial Period, in essence
it is to simultaneously return to our immediate life itself, and then on this basis to reconstruct both Confucian metaphysics
and Confucian doctrines about tangible existences.
Translated by Huang Deyuan from Renwen Zazhi 人文杂志 (Humanistic Magazine), 2005, (6): 27–35 相似文献
5.
Daniel Tröhler 《Studies in Philosophy and Education》2000,19(1-2):159-186
As a starting point this paper takes Dewey’s nowadays often stressed modernity and examines his social philosophy against
the background of the current debates on republicanism and communitarianism. Particularly, the anaysis of Dewey’sThe Public and its Problem (1927) concludes that the attention being paid to Dewey is problematic as specific religious assumptions — explicitly developed
inA Common Faith (1934) -lie in the background of his social philosophy, and are hardly being recognized. However, as it shall be shown, without
considering the religious basis, neither Dewey’s social philosophy nor his educational theory can be properly understood. 相似文献
6.
姚大志 《Frontiers of Philosophy in China》2008,3(3):455-463
Richard Rorty’s philosophy has two basic commitments: one to postmodernism and the other to liberalism. However, these commitments
generate tension. As a postmodernist, he sharply criticizes the Enlightenment; as a liberal, he forcefully defends it. His
postmodernist liberalism actually explains liberalism using irrationalism.
Translated by Xiang Yunhua from Jianghai Xuekan 江海学刊 (Jianghai Academic Journal), 2007, (1): 57–61 相似文献
7.
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
8.
Michael J. Thompson 《International Journal of Philosophical Studies》2017,25(2):266-285
Rousseau’s project in his Social Contract was to construct a conception of human subjectivity and political institutions that would transcend what he saw to be the limits of liberal political theory of his time. I take this as a starting point to put forward an interpretation of his theory of the general will as a kind of social cognition that is able to preserve individual autonomy and freedom alongside concerns with the collective welfare of the community. But whereas many have seen Rousseau’s ideas as a prelude to communitarianism or authoritarianism, we should instead see his project as articulating an alternative model of moral-cognitivist reasoning. In order to provide a framework for this interpretation, I propose reading his conception of the general will through the theory of collective intentionality and social ontology. I end with a consideration of how this interpretation of the general will can provide a more satisfying understanding of political and practical rationality contemporary debates over republicanism and liberalism. 相似文献
9.
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.
__________
Translated from Lunlixue Yanjiu 伦理学研究 (Studies in Ethics), Vol. 18, 2005 (4) by Yang Xu 相似文献
10.
Baldwin Wong 《The Philosophical forum》2021,52(1):17-28
It has been widely argued that East Asian governments should be permitted to promote Confucian values. Recently, Zhuoyao Li rejected this view and advocates that East Asian governments should be neutral to all cultures and religions, including Confucianism. Nevertheless, Li believes that Confucianism does not loses its significance in a political liberal state because Confucians can still propose laws and policies, so long as their proposals are justified by public reason. In this paper, I argue that Li misunderstands the true significance of Confucianism in his model. Under the constraint of public reason, Confucians can hardly give any novel input in public deliberation. Rather, I believe that the contribution of Confucianism is to educate citizens to become fully just in the private sphere. Citizens may learn to be unjust if injustices are common in the private sphere. However, a political liberal state would be criticized as being overly invasive if it directly regulates the private sphere. Hence, I propose a division of educational labour between political liberalism and Confucianism in the public and private sphere. Finally, I use the Confucian workplace as an example to show how rituals in the workplace can enhance citizens’ sense of justice in the private sphere. 相似文献