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151.
152.
Pamela Moro 《Journal of Religious & Theological Information》2013,12(3-4):93-94
ABSTRACT This paper examines the cultural factors that may lead to plagiarism by ESL students from Confucian-influenced societies and suggests steps that can be taken to address “cultural plagiarism,” hoping to aid students in their transition into a Western educational culture. 相似文献
153.
基于儒学经典命题提出君子人格通过自我控制与真实性的链式中介对心理健康产生正向效应的假设, 运用多种方法进行验证(总样本量为1169)。结果表明, 君子人格正向预测同时测量的心理健康(研究1)和6个月后测量的自尊、核心自我评价、情感平衡, 负向预测心理症状(研究4); 君子人格正向预测自我控制特质(研究1)和自我控制决策(研究3和研究4), 受到情境模拟操纵的自我控制提升心理健康与真实性(研究2), 受到回忆启动操纵的真实性提升心理健康(研究3); 链式中介作用也得到了同时和跨时间点测量、统计控制和实验控制等多方法结果的支持。君子人格水平较高的人, 更易自我控制, 由此感到自己的行为与真实自我更加一致与贯通, 因此具有更积极的心理状态。 相似文献
154.
Lee Yu‐Ting 《Zygon》2016,51(1):71-85
This essay is a reflection on the ways we understand East Asia, as well as how East Asia is related to our knowledge construction. In spite of the personal tone, which I use strategically to formulate arguments in a carefully designed narrative flow, the article remains critical throughout and its conclusion is clear: exploration of the essence of East Asian civilization can constitute a meaningful effort to reevaluate and even restructure our current world of knowledge. 相似文献
155.
探讨儒家德育课程思想,不仅可以使我们充分认识儒家思想的精华和糟粕,而且可以使我们从中探求其之所以长期占据我国传统思想文化统治地位的原因,寻求其中所蕴含的深刻的民族文化心理,对我国当前思想道德教育提供有益的借鉴和启示。 相似文献
156.
William Sin 《Metaphilosophy》2020,51(2-3):206-225
Two controversial cases in Confucian literature present the demands of filial piety as conflicting with those of impartial justice. Let us call them the Case of Concealment (Analects 18.13) and the Case of Evasion (Mencius 7A53). A dogmatic reading of the texts indicates that both Confucius and Mencius give more weight to filial piety than to justice. This essay, however, provides an alternative reading of the cases: the liberal reading. I argue that the Confucian teachers used the cases as moral dilemmas that force Confucian students to learn how to use a cluster of Confucian virtues, including practical wisdom, discretion, and straight determination, under difficult circumstances. The liberal reading views these moral dilemmas as rhetorical tools; they guide Confucian students in meditative exercises and ultimately transform students’ mode of seeing and being. 相似文献
157.
儒家的修身思想体系探微 总被引:1,自引:0,他引:1
儒家文化中的“修身”思想作为一种底蕴深厚的文化现象,本身具有完备的理论体系。这个体系以“人性论”为思想基础,以“仁”为核心,以“礼”为判断标准,以“修己”为基本模式,以“博学”、“正己”、“尚义”、“中和”、“多思”、“慎独”、“重节”、“重行”为主要内容,以立“圣人之德”为最高精神境界,形成了既有坚实的思想基础、又有丰富的实际内容的文化体系。 相似文献
158.
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
159.
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
160.
Zhiming Song 《Frontiers of Philosophy in China》2007,2(4):503-516
Beginning with the promotion of morality in Confucianism, a Neo-Confucian movement in modern Chinese philosophy was initiated,
in which Confucianism underwent a transition from tradition to modernity. However, Moral Confucianism did not successfully
develop the “new kingliness without” from its “sageliness within,” respond to modernization marked by science and democracy,
and provide moral impetus for the development of a modern Chinese society or appeal to many beyond the small circle of “elite
Confucianists.” The fundamental reason is that it was caught in a web of moral idealism, overemphasizing what ought to be
without confronting what actually was.
Translated by Huang Deyuan from Zhongguo Renmin Daxue Xuebao 中国人民大学学报 (Journal of Renmin University of China), 2006, (1): 9–15 相似文献