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111.
Ady Van Den Stock 《Frontiers of Philosophy in China》2018,13(1):39
In this article, I offer a provisional analysis of the philosophical semantics of “wisdom” in the thought of the New Confucian thinker Tang Junyi. I begin by providing some pointers concerning the concept of wisdom in general and situating the discourse on wisdom in comparative philosophy in the context of the later Foucault’s and Pierre Hadot’s historical investigations into ancient Graeco-Roman philosophy as a mode of spiritual self-cultivation and self-transformation. In the remainder of the paper, I try to describe and think through what Foucault identifies as a “Cartesian moment,” in which self-knowledge becomes the ultimate precondition for the ethico-spiritual project of “caring for the self,” in Tang’s approach of wisdom. In the course of my argument, I outline the complex relation between his vision of a renewed Confucian mode of religious practice on the one hand and his philosophical presuppositions concerning the transcendental status of subjectivity and the reflexivity of consciousness on the other. 相似文献
112.
Sam Crane 《Metaphilosophy》2019,50(4):459-480
What factors shape the movement of systems of thought from one historical‐cultural context to another? This paper provides a preliminary answer to this question by constructing an analytic framework drawn from the sociology of philosophy, and it uses this framework to consider the prospects for the contemporary transposition of Confucianism from China to America. The central, though still provisional, conclusion is that while global power dynamics matter, the particular conditions of the “philosophical fields” of both the original and the recipient locations are of primary importance in determining the extent and significance of any particular case of philosophical transposition. Therefore, due to the dynamics of the philosophical fields in both countries, it is unlikely that Confucianism will gain greater intellectual and political influence in the United States. 相似文献
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114.
孝的内在结构具有多面性, 但以往孝的量表存在信效度不高、掺入研究者主观意图、遗漏重要因素等弊端。研究通过经典文本改编和被试自由生成而编制条目, 通过因素分析与效标分析等方法考察孝的结构( 总样本量 = 1725), 发现孝包含尊敬安乐父母、服从父母、和颜对待父母、守身不辱父母、陪伴父母、扬名以显父母、思慕父母、不干涉父母、劝谏父母, 九因素结构具有良好的信效度。不同因素与效标变量(家庭自我概念、家庭弹性、父母教养方式、亲子边界不当、自立人格、服从倾向)具有不同的关联模式。这些发现反映出儒学论孝的敬慕之别、敬顺之变。此外讨论了不同因素的古今变迁。 相似文献
115.
Yunping Tong Christie Sennott Fenggang Yang 《Journal for the scientific study of religion》2021,60(1):113-130
The sex ratio at birth in China is highly imbalanced in favor of boys. Past research on sex ratios in China emphasizes economic factors for their weakening effect on the Confucian tradition of son preference. Research in the sociology of religion suggests that religious geography may affect sex ratios through the spill‐over of religious teachings to those living in areas dominated by a religious tradition. To assess this linkage, we investigate the relationship between religious geography and county‐level child sex ratios using the 2000 China Population Census and the 2004 China Economic Census, the most complete and recent data available on religious presence in China. Applying spatial analyses of 2,685 counties (over 90% of all counties), we find that counties with a greater presence of Daoist temples have more imbalanced (male‐biased) sex ratios, whereas a greater presence of Buddhist temples and Islamic mosques is associated with less imbalanced sex ratios. 相似文献
116.
Hsu Kuang‐Tai 《Zygon》2016,51(1):86-99
In contrast to Western science and religion, a topic which has been studied very much since the twentieth century, less research has been done on science and Confucianism. By way of a comparative viewpoint within the history of science, this article will deal with some aspects of science and Confucianism in retrospect, for instance, the Confucian origin of the idea of tian yuan di fang 天圓地方, the natural philosophy of qi, and the wu xing li tian zhi qi 五行沴天之氣 bringing abnormal astrological phenomena and reflecting a negative Confucian relation between politics, ethics, and nature. In the late Ming, Xiong Mingyu found that abnormal astrological phenomena, as atmospheric events, happened in the sublunar region rather than in the stars, and in the present time we can reinterpret the crisis of air pollution or global climate change as reflecting a negative Confucian relation between politics, ethics, and nature and as a warning of collective misbehavior in our use of modern scientific technologies. 相似文献
117.
当代中国在经济发展的压力之下,用牺牲自然资源来获取经济增长,这无疑是最简捷的途径,但资源的有限性则约束了利用资源的质量、数量以及时空范围。中国先秦时代,诸子百家的许多论断就闪现了对资源合理利用的认识,用这些理念反观当今科学发展观视角下的能源资源战略,仍具有鲜明的借鉴意义和历史价值。 相似文献
118.
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: |
119.
Cunguang Lin 《Frontiers of Philosophy in China》2007,2(4):533-546
Communicating with Confucius based on our own hermeneutical context, and reading the Analects as a text of philosophical hermeneutics, it can be concluded that as an epochal thinker, the contribution of Confucius’ thought
is that it initiated a humanistic moral ideal with cultural upbringing as its core. Based on this consciousness of humanistic
moral ideal, Confucius thought and dealt positively with the human existential plight and social political problems that he
faced during his own time, and his thought is more creative than conservative.
Translated by Mi Li from Guanzi Xuekan 맜子学刊 (Guanzi Jouranl), 2006, (1): 69–74 相似文献
120.
NI Peimin 《Frontiers of Philosophy in China》2020,15(1):29
Using the opportunity of responding to Wang’s critiques, this short article clarifies a number of important points related to the topic of human dignity. It argues that, only in moving beyond his a priori reasoning by assuming humans to be rational agents can the Kantian theory of dignity be applied to actual humans; only in taking our moral potential as a recommended way of human self-identification can the is-ought dichotomy be resolved; only in respecting human dignity can punishment be justified; and only from its function in shaping our visions and attitudes can a teleological metaphysics be helpful. 相似文献