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71.
Lai Chen 《Frontiers of Philosophy in China》2006,1(1):79-91
To counter the tendency of making Confucianism “localized” and thereby turning Confucianism research into research of local
social history, the author criticizes this tendency and thinks it is unilateral to emphasize or stress the importance of a
small unit’s locality, but ignore the oneness of the distribution of Confucianism and the universality of Confucian thought.
The thesis emphasizes that the main schools of Confucianism in the Song and Ming Dynasties are all not local ones and cannot
be reduced to reflections of some local need and social structure. The author points out that we need to self-examine the
following phenomena: aggrandizing the function of local social structure to culture and thought, coming down academic schools
to reflections of local social benefits, opposing this kind of research to the research of thought itself, thus rejecting
philosophical research and analysis of thought itself. 相似文献
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The spirit of Confucianism, which holds benevolence as its core value, has positive significance in the dialogue between civilizations and in the construction of global ethics. The values represented in Confucian benevolence are similar to the values in Christian Charity. Confucian values such as the doctrine of magnanimity, the idea of putting oneself in the place of another, and the Confucian way of extending love and favors, are crucial resources to hold in close connection with the relationship between human beings and nature, individuals and society, self and others, and one and oneself. The Confucian idea of “differentiated love” is a concrete and practical idea, which can be extended to be “universal love.” Furthermore, the Confucian way of extending love can also be interpreted as eco-ethical: On the one hand, Confucianism affirms the intrinsic value of the universe and calls for a universal moral concern for the ecological world; on the other hand, it recognizes a distinction between human beings and the nature, revealing an eco-ethical awareness of distinction and a consciousness of the differentiation between different ethical spheres. In extracting the instrumental value of ecological resources, Confucians never disregard the intrinsic value of animals and plants. Confucianism puts emphasis on subjectivity, especially the subjectivity of morality. Relationships between man and himself, between self and others, however, are inter-subjective. For Confucians, the universe exists and grows in the process of perfecting oneself, others, and the world. Such an understanding is of modern significance for the exchange and dialogue between civilizations, and the growth of personality and the mental regulation of gentleman today. 相似文献
74.
Ad Bergsma 《Journal of Happiness Studies》2008,9(3):331-340
The demand for happiness advice is vast and many different thinkers have offered their views. This special issue presents a cross section of happiness counseling through the ages and considers the advice by classic Chinese philosophers, Epicurus, Schopenhauer, as well as contemporary New Age thinkers and self-help authors. The papers follow three leading questions: 1) What is recommended for leading a happy life? 2) How does this advice fit in the worldview of the author and into a social, cultural and historical context? 3) Are the recommendations in line with what is known about the conditions of happiness? There are common themes in advice for a happy life but also much contradiction, and some honoured philosophers offer advice that can harm happiness if it is taken to heart by present day readers. 相似文献
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TAN Mingran 《Frontiers of Philosophy in China》2016,11(1):88-103
Thinking about the decline of morality in post-reform China,the author analyzes the development of virtuous governance based on moral education,and concludes that the reason why ancient rulers were so infatuated with it was the inhibitive function of public evaluation on moral transgressions in familiar neighborhoods.However,as China transforms into a dynamic and commercial society,and its people move from familiar neighborhoods to alienated communities in the cities,public evaluation is losing its power over moral transgressors.To prevent the collapse of the moral system,it is necessary to use rule by law to foster people's sense of justice and rule-consciousness-not to simply hope for the appearance of more altruists.This is possible because law is the embodiment of moral principle,and because legal restraints and penalties can be internalized as habits.After a sense of justice and rule-consciousness has been established in people,we can again take up Confucian virtue education to nurture people's sense of shame and dignity,and their humane and righteous mind.However,to stop the current chaos and corruption,it is urgent that we adopt rule by law and supplement it with moral education. 相似文献
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Karl E. Peters 《Zygon》2003,38(2):333-354
Much good work has been done on the evolution of human morality by focusing on how “selfish genes” can give rise to altruistic human beings. A richer research program is needed, however, to take into account the ambivalence of naturally evolved biopsychological motivators and the historical pluralism of human morality in religious systems. Such a program is described here. A first step is to distinguish the ultimate cause of natural selection from proximate causes that are the results of natural selection. Next, some proximate causes are suggested as possible conditions of biological and emotional valuing as well as of customary social morality and individual rational ethical thought. Finally, different moral perspectives of Confucianism, Hinduism, Buddhism, and Christianity are briefly presented in order to illustrate how one might inquire about the selection of a variety of biopsychological and cultural proximate causes that enable the evolution of a plurality of religious moral systems. 相似文献
79.
理学家以《四书》为依托 ,从《四书》开发与阐明的儒家心性论和人伦道德学说实现了人学为本旨的而表现为以理念形态的儒学的复归 ,质言之 ,实现了以人伦为本位的儒学的归位。以此言之 ,理学的兴起亦可谓是儒家人伦道德学说的重建与振兴。 相似文献
80.
本文认为先秦儒家伦理精粹在中华民族精神的形成发展过程中发挥了骨干作用。并从其崇仁重义、尚礼贵诚、重智尚勇、贵和执中、与其倡导的自强厚德、爱国奉献、治世理想、内圣外王以及其思想特征等方面加以论述。 相似文献