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1.
Sungmoon Kim 《Dao》2013,12(1):73-92
This essay investigates Xunzi’s political philosophy of ba dao (Hegemonic Rule). It argues that Xunzi’s practical philosophy of ba dao was developed in the course of resolving the tension between theory and practice latent in Mencius’s account of ba dao. Its central claim is that contra Mencius who remained torn between his ideal political theory of ba dao and the practical utility and moral value of ba dao, Xunzi creatively re-appropriated ba dao as a “morally decent” (if not morally ideal) statecraft, within the parameter of practical Confucian philosophy. After examining the moral and political value of ba dao in both domestic and international governance, the essay concludes by arguing that Xunzi’s defense of ba dao should be understood in the context of what I call “negative Confucianism,” without which the realization of the Confucian moral-political ideal (or positive Confucianism) is impossible. 相似文献
2.
Xiangjun Li 《Frontiers of Philosophy in China》2007,2(4):488-502
Difference is a category of relationship lying between identity and non-identity, and equality and inequality. This concept
is both the Confucian reflection of the real relationship between things in the world and the value ideal of Confucianism.
The Confucian idea of difference, embodied in the view of human relationships, of world, and of nature, seeks to build a rational
order based on difference, so as to reach a harmonious, united and ideal state. Confucians in the past dynasties continually
interpreted difference and raised it to the level of ontology, enriching the system of Confucianism.
Translated by Yan Xin from Zhexue Yanjiu 哲学研究 (Philosophical Studies), 2006, (3): 32–37 相似文献
3.
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
4.
Xunwu Chen 《亚洲哲学》2016,26(2):166-181
This essay explores the Confucian theory of mind. Doing so, it first examines the early Confucian concept of the human mind as a substance that has both moral and cognitive functions and a universal nature. It then explores the neo-Confucian concept of the human mind, the original mind, and the relationships between the human mind and human nature, as well as between the human mind and the human body. Finally, it explores the Confucian concept of cultivation of the mind. 相似文献
5.
Tu Weiming, as a leading spokesman for contemporary New Confucianism, has been reinterpreting the Confucian tradition in the
face of the challenges of modernity. Tu takes selfhood as his starting point, emphasizing the importance of cultivating the
human mind-and-heart as a deepening and broadening process to realize the anthropocosmic dao. He highlights the concept of a “fiduciary community” and advocates that, because of it, Confucianism remains a dynamic “inclusive
humanism.” Tu’s mode of thinking tallies well with Wilfred C. Smith’s vision of religion, specifically the latter’s exposition
of faith as a universal human quality and proposal of “corporate critical self-consciousness.” This article details the theories
of both scholars, highlights their similarities, and contrasts their differences. It argues that Smith’s world theology provides
a heuristic framework through which one understands how Tu has advanced his Confucian humanism from a Chinese philosophical
or cultural tradition to the midst of world religions. 相似文献
6.
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
7.
John B. Berthrong 《Dao》2008,7(4):423-435
Du Weiming (Tu Weiming) has assisted in defining the New Confucian movement, a philosophical discourse that depends on axiological themes
and traits based on an exegesis and defense of the revival and reform of traditional Confucian discourse inherited from the
Classical and Neo-Confucian waves in East Asia. Thomas A. Metzger’s discussion of the profound difference between modern Western
post-Enlightenment discourse and New Confucian discourse challenges many of Du’s primary assumptions. My conclusion is that
Du is both a citizen of the modern Western academy and a Confucian public intellectual dedicated to mediating the great debate
that now spans the Pacific ocean between the West and a revived East Asian cultural complex, including New Confucianism as
a major dialogue partner at the beginning of the new millennium by continuing the historic Confucian commitment to a theory
of values. 相似文献
8.
崔大华 《Frontiers of Philosophy in China》2009,4(3):309-321
The Confucian idea of “ming 命 (destiny)” holds that in the course and culmination of human life, there exists some objective certainty that is both transcendent
and beyond human control. This is a concept of ultimate concern at the transcendental theoretical level in Confucianism. During
its historical development, Confucianism has constantly offered humanist interpretations of the idea of “destiny”, thinking
that the transcendence of “destiny” lies inherently within the qi endowment and virtues of human beings, that the certainty of “destiny” is in essence contingency at the beginning of life
and linear irreversibility towards its end, and that to live in light of ethics and physical rules — having a “commitment
to human affairs” — means putting “destiny” into practice. As all these facts show, the Confucian ultimate concern regarding
human life is full of rational awareness.
__________
Translated by Huang Deyuan from Kongzi yanjiu 孔子研究 (Study on Confucius), 2008, (2): 4–11 相似文献
9.
Yilun Cai 《Heythrop Journal》2024,65(2):138-151
The Jesuit missionary Matteo Ricci's teaching on the goodness of human nature in The True Meaning of the Lord of Heaven represents the fruit of the first encounter between Catholicism and Confucianism. This article will consider the Thomistic and neo-Confucian sources in Ricci's enunciation of the Catholic doctrine on the goodness of human nature in this Chinese catechism. It will illustrate that Ricci developed his teaching, which is fundamentally Thomistic, with the help of terminology borrowed from the Chinese philosophical tradition. His distinction between the good of nature and the good of virtue leads to prioritising the cultivation of human nature. Ricci's teaching reflects the early modern Jesuits’ appreciation of human freedom. It also displays a Catholic reaction to the sixteenth-century neo-Confucian intellectual trend that ignored the importance of moral cultivation. 相似文献
10.
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
11.
Kam-por Yu 《Dao》2010,9(1):97-111
This essay explores Confucian views on war as seen in the Spring and Autumn Annals. The interpretation is based mainly on the Gongyang Zhuan, supplemented by other authoritative sources in the Gongyang tradition, such as Dong Zhongshu (179-104 BCE) and He Xiu (129-182). The Spring and Autumn Annals contains three components: facts, words, and principles. This essay explicates the principles for going to war and the principles
for conducting a war. The Confucian perspective sheds light on war against enemies of civilization, conditions for waging
a preemptive war, punitive expedition, as well as the use of weapons of mass destruction. The Confucian views as presented
here are realistic and pragmatic in nature but are also compatible with the humanistic concern of Confucianism. This essay
ends with a summary of the salient and sophisticated features of the Confucian views on war. 相似文献
12.
David Elstein 《Dao》2010,9(4):427-443
A central issue in Chinese philosophy today is the relationship between Confucianism and democracy. While some political figures
have argued that Confucian values justify non-democratic forms of government, many scholars have argued that Confucianism
can provide justification for democracy, though this Confucian democracy will differ substantially from liberal democracy.
These scholars believe it is important for Chinese culture to develop its own conception of democracy using Confucian values,
drawn mainly from Kongzi (Confucius) and Mengzi (Mencius), as the basis. This essay describes some obstacles to this form
of Confucian democracy. It argues that considering the political philosophies of Kongzi and Mengzi in the context of their
views on personal cultivation reveals that they oppose some of the central assumptions of democracy. They do not trust the
public to make good decisions, and advocate government for the people, but not by the people. These philosophies alone cannot
generate democracy. 相似文献
13.
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.
__________
Translated from Hebei Xuekan 河北学刊 (Hebei Academic Journal), 2005(4) by Yan Xin 相似文献
14.
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
15.
Liu Qingping 《Dao》2007,6(1):1-19
Confucianism advocates the lofty moral ideal of “humane love” (ren ai 仁愛) and condemns immoral actions. Strangely enough, however, Mencius, a “paradigmatic Confucian intellectual” who believed
that “a true man cannot be corrupted by wealth, subdued by power, or affected by poverty” (Tu 1989a: 15), highly commended such typically corrupt actions as bending the law for the benefit of relatives or appointing people
by mere nepotism when he talked about Shun 舜 in the text of the Mencius. In the first four sections of this article, I will address the issue of how Confucianism encourages a special kind of corruption
through its fundamentally consanguineous affection. Then, in the remaining sections, I will try to respond to some criticisms
of my views by a few Chinese scholars. 相似文献
16.
Sor-hoon Tan 《Sophia》2007,46(1):99-102
Learning from Chinese Philosophies explores early Confucianism and Daoism in order to engage today’s problems. By bringing into thoughtful play Confucian ideas
of self and society and Daoist understanding of situated self, the author uses the debate between the two philosophies to
argue for her understanding of Confucian moral thinking and Daoist metaethics. According to Lai, Daoist metaethics question
dichotomous frameworks and discuss the unity of opposites enabling dynamic interplay of nonantagonistic polarities. Lai not
only rejects comparisons of Confucianism to consequentialist and deontological moral theories, but also the view that Confucian
ethics is a form of virtue ethics. Instead, she argues that the Analects is a manual for moral decision making that requires skills “to unravel and analyse the complex features of particular situations
and to pick out those which are morally relevant.” Together, Confucianism and Daoism offer views of interdependent relationality
that help to reconceptualize contemporary problems and criticize existing thinking and practices. Lai applies what she has
learned from these two Chinese philosophies in a critique of feminist care ethics. Despite a few flaws, this is a clearly
written work with stimulating interesting ideas and it lives up to the promise of demonstrating the continued relevance of
Chinese philosophies.
相似文献
Sor-hoon TanEmail: |
17.
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
18.
FANG Xudong 《Frontiers of Philosophy in China》2012,7(1):1
This essay reviews Confucian ethics with regard to impartiality and Confucian notion of brotherhood. It focuses on the comments by Song Neo- Confucians, Cheng Yi and Zhu Xi, about a famous case involving brotherhood. In this case Diwu Lun of the Han dynasty treated his diseased son and his diseased nephew in different ways. The author argues that Confucianism, starting from a naturalist standpoint, affirms the partiality in the relations between brothers, and judges deliberate impartiality negatively. On this point, one cannot simply view Confucianism as analogous to the Kantian ethics which promises impartiality or the virtue ethics which opposes impartiality. 相似文献
19.
Ruiquan Gao 《Frontiers of Philosophy in China》2010,5(4):486-505
Although the traditional society in China was not necessarily a society of equality, and the classical Confucianism did not
speak much about the principle of universal equality, in modern times, in the midst of a transformation of value systems,
people still find correlating sources within the Confucian tradition that is connected to the modern idea of equality. This
essay makes a detailed study on this correlation and points out that ancient Chinese society and the western feudal society
are different in terms of social systems and education systems. For example, China has the imperial examination but no patrimonial
aristocracy. Confucianism opposed the huge gap between the poor and the rich, and this idea has become a modern tradition
in the ideal of “great harmony under the sky,” especially in Kang Youwei’s 康有为 Datong Shu 大同书 (Book of Great Harmony). There were also some elements of agricultural socialism and equalitarianism in traditional Confucianism.
The potential idea of equality (or reciprocity) in “friendship,” embodied in the principle of Confucian ethics of the Three
Bonds and the Five Relations, is explored and explained in a modern way. The theory that the sages are equal with the masses,
which originated from the theory of human being’s intrinsic goodness, may be directly connected with modern principle of equality.
The modern transformation of equality is both political and ethical. The former is to struggle for individual rights; the
latter is to establish moral subjectivity. Therefore, equality between sages and the masses manifests modernity. Like the
epistemic subjectivity, which could not be discussed without referring to group-individual relationship, the moral subjectivity
also contains a consciousness of equality. 相似文献
20.
FAN Ruiping 《Frontiers of Philosophy in China》2018,13(2):207
This essay provides a few critical points of view on Ni Peimin’s recent English translation of the Analects. It shows that his translations of ren into “human-heartedness” and of li into “ritual propriety” may indicate a willingness to recast these Confucian concepts in the modern ideology of western subjectivism or individualism, whereas Confucianism is not in the direction of such ideologies. Moreover, while Ni seems to offer a “no-rule” view of Confucian virtue ethics, he cannot deny the existence of moral rules and principles in the Confucian system. It is insufficient for him to emphasize the importance of Confucian “instructions” or “methods” as he does without explicating their relations to Confucian rules. Additionally, Ni’s gongfu Confucianism provides a necessary and healthy step back from the contemporary principlism that has been dominant and popular in contemporary politics, ethics, and applied ethics, but Ni goes too far in denying the importance of the moral rules and principles that are implicit or explicit in the Confucian ritual practices and upheld in Confucius’s Analects. 相似文献