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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
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Pan-chiu Lai 《International Journal for the Study of the Christian Church》2013,13(4):315-331
ABSTRACTIn spite of the small number of Orthodox Christians in China, Chinese publications relating to Orthodox Christianity, in which many Chinese theologians from other Christian denominations or scholars without formal religious affiliation have been involved in exploring Orthodox theology, have mushroomed in recent years. It is noticeable that these explorations have been shaped not only by the renaissance of Orthodox theology in the twentieth century, but also by the Chinese context. In terms of scope, many of them are related to the Chinese context, including the relationship between Christianity and Chinese culture. In terms of depth, due to the religious backgrounds of the researchers, some of these Chinese explorations fail to integrate the theological, liturgical and spiritual dimensions of the Orthodox tradition, and exhibit difficulties in interpreting, for instance, Orthodox mystical theology. These limitations can be overcome through dialogue with contemporary Orthodox theologians. 相似文献
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Xuan‐Wei Lu Apurv Chauhan Catherine Campbell 《Journal of community & applied social psychology》2015,25(5):384-399
Little is understood by the ideas that urban Chinese population holds about mental health. Insufficient research and recognition of mental illnesses, and a dearth of social resources for mental health support and promotion limit understandings of how daily life stresses restrict the quality of life of China's urban population. Drawing on in‐depth interviews with 15 middle‐age urban men, we map out men's accounts of how they battle to cope with the demands of everyday social, political, and familial pressures. The study reveals that the representations of mental health are shaped by notions of control over emotions, adherence to Confucian philosophy, familial obligations, and the need to demonstrate social obedience and conformity. Data also suggest that the participants represent stable family support along with healthy social interactions as important enabling factors of positive mental health, whereas pressures of modernity are regarded as significant disruptive factors in mental health. The theory of social representations guides the process as well as analytic interpretations of this research. Copyright © 2015 John Wiley & Sons, Ltd. 相似文献
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牟宗三的儒学三期说、李泽厚的四期说和黄玉顺的新三期说,都是依据某种儒家形而上学的立场给儒学分期,都主张判教,这有悖于文明对话的时代.文明对话势必导致多元文化的相互融合.如果从文明对话、文化融合的角度给儒学分期,则能更好地明确中国文化当下的任务,汲取前两期儒学的经验与教训,处理好内圣与外王的关系,从信仰到文物典章制度,民力国力、技术器物应用的全面复兴中国文化,中国人期盼着儒学能如是展开,成就自己的第三期. 相似文献
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Aaron McCune Stein Yan Ai Min 《European Journal of Work and Organizational Psychology》2020,29(3):315-329
ABSTRACT Servant leadership is a popular style of ethically-based leadership developed in the cultural context of the United States and other Anglo-Saxon (Anglo) countries with a similar culture and managerial context. However, much of the empirical research on this leadership style has been conducted in China, a country with very different cultural and managerial traditions. It is not known whether the results of research conducted in China can be integrated into a general theory of servant leadership. It is also unknown whether servant leadership, which is widely promoted as an effective leadership style in Anglo countries, will be equally effective for all employee outcomes in China. To answer these questions, we perform a meta-analysis of servant leadership research (k = 112, n = 35,716) which compares the effects of servant leadership on employees in China with its effects on employees in Anglo countries. Results show that there is no significant difference in effect sizes between Chinese and Anglo employees for job performance, organizational citizenship behaviour, creative behaviour, affective commitment, and job satisfaction. The effect of servant leadership on leader-member exchange may be stronger for Anglo employees. Implications for servant leadership theory and managerial practices in China are discussed. 相似文献
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Which Teacher Should I Choose?: A Xunzian Approach to Distinguishing Moral Experts from Fanatics
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Eirik Lang Harris 《The Journal of religious ethics》2017,45(3):463-480
This essay examines whether an invocation of an epistemological privilege on the part of supposed moral experts prevents potential students from being able to evaluate among potential candidates for the role of plausible moral teacher. Throughout, it works to demonstrate that it is possible for even the untutored student to distinguish between a fanatic and a moral expert. In particular, this essay focuses on the version of virtue ethics espoused by the early Chinese philosopher Xunzi. It argues that by reflecting on the attributes of fanatics, as well as on Xunzi's ideas and arguments about students and teachers, it is possible to arrive at a general set of principles that provide beginners with the tools necessary to distinguish dangerous fanatics from plausible moral teachers, even given the fact that both claim for themselves an epistemological privilege. 相似文献