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Journal articles on the topic '孟子'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 February 2022

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1

徐, 美煊. "浅析《孟子》中的“以水论仁政”". 教学方法创新与实践 2, № 8 (2019): 275. http://dx.doi.org/10.26549/jxffcxysj.v2i8.2881.

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2

최영찬. "孟子의 自然觀". Studies in Philosophy East-West ll, № 59 (2011): 235–60. http://dx.doi.org/10.15841/kspew..59.201103.235.

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3

한연석. "Research on ‘Maengjaaseongjicha(孟子亞聖之次)’ of 『Maengjajipju(孟子集注)ㆍSeo(序)』". DONG-BANG KOREAN CHINESE LIEARATURE ll, № 69 (2016): 369–410. http://dx.doi.org/10.17293/dbkcls.2016..69.369.

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4

이은호. "『孟子』의 『書』 인용에 관한 연구". Journal of Eastern Philosophy ll, № 76 (2013): 215–38. http://dx.doi.org/10.17299/tsep..76.201311.215.

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5

Jung, Yeong-keun. "Mencius(孟子)’s Thoughts on Occupation". Korean Thought and Culture 95 (31 грудня 2018): 233–58. http://dx.doi.org/10.31037/ktac.95.9.

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6

김창환. "孟子의 擴充論理". Journal of Humanities, Seoul National University ll, № 63 (2010): 85–114. http://dx.doi.org/10.17326/jhsnu..63.201006.85.

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7

來, 陳. "《五行》經說分別為子思、孟子所作論: ——兼論郭店楚簡《五行》篇出土的歷史意義". Journal of Chinese Philosophy 41, № 1-2 (2014): 191–98. http://dx.doi.org/10.1163/15406253-0410102013.

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This article first of all reviews and evaluates the previous studies on the “Five Virtues” chapter (Wuxing Pian《五行篇》) of the Mawangdui Boshu 馬王堆帛書 (the Mawangdui Silk Manuscripts) since the text was excavated in 1973. Based on this effort, the present discussion points out and diagnoses the weaknesses existing in these early studies. Meanwhile, through examination of the newer research on the unearthed Guodian Zhujian 郭店竹簡 (the Guodian Bamboo Strips), the current writing proposes that the textual section (Jingbu〈經部〉) of the Wuxing was written by Zi Si 子思, and the commentary section of it was w

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8

ko kwang min. "≪孟子≫의 立破 구문 연구 ― 立破法을 통해 본 孟子의 好辯 특징". JOURNAL OF CHINESE STUDIES ll, № 27 (2010): 45–74. http://dx.doi.org/10.26585/chlab.2010..27.003.

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9

马, 珍. "先秦儒家民本思想的内容及其当代价值". 教学方法创新与实践 3, № 4 (2020): 189. http://dx.doi.org/10.26549/jxffcxysj.v3i4.4097.

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10

Ham, Young-dae. "'Study on the Works of Mencius(孟子學)' of Chosun at days of existence from a viewpoint of scholia(訓詁) -around Maengjaseokui(孟子釋義) and Maengjabyeonui(孟子辨疑) -". Han-Character and Classical written language Education 21 (30 листопада 2008): 483–522. http://dx.doi.org/10.15670/hace.2008.21.1.483.

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11

Yoo, Yeong-gi. "A Research on Suggestive Subjects in “MengZi 『孟子』”". JOURNAL OF CHINESE HUMANITIES 68 (30 квітня 2018): 1–26. http://dx.doi.org/10.35955/jch.2018.04.68.1.

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12

서대원. "『孟子』革命論考察 ― 그 구조와 함의 ―". JOURNAL OF ASIAN PHILOSOPHY IN KOREA ll, № 35 (2011): 265–98. http://dx.doi.org/10.19065/japk..35.201107.265.

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13

DING, WEIXIANG. "MENGZI'S 孟子 INHERITANCE, CRITICISM, AND OVERCOMING OF MOIST THOUGHT1". Journal of Chinese Philosophy 35, № 3 (2008): 403–19. http://dx.doi.org/10.1111/j.1540-6253.2008.00488.x.

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14

박연우. "맹자(孟子)의 개혁적 정치성향과 제 선왕(齊宣王)의 양심(良心) 구명(究明) -맹자거제(孟子去齊)를 중심으로-". Studies in Confucianism 46, № ll (2019): 299–327. http://dx.doi.org/10.18216/yuhak.2019.46..013.

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15

谢, 洋. "浅谈环境对孩子成长的影响". 教学方法创新与实践 2, № 8 (2019): 220. http://dx.doi.org/10.26549/jxffcxysj.v2i8.2818.

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16

Hwang Kap Youn. "유학의 발전사에서 본 自得의 의미 - 孔子․孟子․荀子․朱子․象山․陽明을 중심으로 -". YANG-MING STUDIES ll, № 29 (2011): 149–74. http://dx.doi.org/10.17088/tksyms.2011..29.005.

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17

Sang Sun Lee. "孟子의 情感을 통한 성(誠)과 심령경계". Studies in Philosophy East-West ll, № 47 (2008): 59–83. http://dx.doi.org/10.15841/kspew..47.200803.59.

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18

CHOWONIL. "孟子의 敎育思想에 관한 硏究". Studies in Philosophy East-West 63, № ll (2012): 293–308. http://dx.doi.org/10.15841/kspew.63..201203.293.

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19

Heunpil Oh. "王安石의 孟子思想 수용 양상 연구". Journal of Chinese Cultural Studies ll, № 13 (2008): 137–66. http://dx.doi.org/10.18212/cccs.2008..13.007.

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20

Garrison, James. "Reconsidering Richard Shusterman’s Somaesthetics." Contemporary Pragmatism 12, no. 1 (2015): 135–55. http://dx.doi.org/10.1163/18758185-01201008.

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In his work on somaesthetics, Richard Shusterman employs Confucianism’s take on ritualized self-cultivation to address blind spots in Euro-American accounts. However, Shusterman’s remarks on the later classical-era thinker Xún Zǐ (荀子) hint at a possible tension with the former’s pragmatism and promotion of somatic self-fashioning. The classical Confucian debate between Mencius (Mèng Zǐ; 孟子) and Xún Zǐ on human nature being either “good” or “bad” broaches issues of somaesthetics, namely as concerns self-cultivation being either internally spontaneous or externally imposed. Looking at this debat

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21

Pang-White, Ann A. "Virtues and the Book of Rites." Journal of Chinese Philosophy 48, no. 1 (2021): 56–70. http://dx.doi.org/10.1163/15406253-12340004.

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Abstract This paper explores the meaning of Confucian de 德 (often translated as virtue) in the Book of Rites 《禮記》. Using intertextual discussions with texts supplemented by the Analects《論語》, the Mengzi 《孟子》, and the Xunzi《荀子》, I argue that ritual (li 禮) and virtue are closely interrelated. Without ritual, virtue is raw. Without virtue, ritual is barren. De’s interrelationship with ritual is central to Confucian ethics. Ritual is constitutive for all Confucian virtues. This central thesis coupled with subsequent features such as de’s aesthetic dimension and thick interpersonal relationships dem

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22

Seok Park. "孟子 ‘浩然之氣’와 ‘夜氣’의 명상적 의미". CHINESE LITERATURE 74, № ll (2013): 1–22. http://dx.doi.org/10.21192/scll.74..201302.001.

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23

Youngdae Ham. "Two Routes to Joseon Dynasty’s Mencius Teaching,Maengjaseokui(孟子釋義) and Maengjajilseo(孟子疾書)― Study on Sungho’s acceptance of T’oegye’s Teachings in interpretations of Mencius". Korean Studies ll, № 23 (2013): 187–219. http://dx.doi.org/10.36093/ks.2013..23.006.

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24

Park, Joon-Won. "Status of Confucius(孔子)․Mencius(孟子) and their Disciples shown in Choisul(崔述)’s Writings". Chinese Studies 52 (30 вересня 2015): 73–88. http://dx.doi.org/10.14378/kacs.2015.52.52.6.

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25

김상희. "맹자(孟子)의 왕도론(王道論)과 화이(華夷)사상". JOURNAL OF ASIAN PHILOSOPHY IN KOREA ll, № 30 (2008): 183–213. http://dx.doi.org/10.19065/japk..30.200812.183.

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26

Pejda, Katarzyna. "Constructing a Moral Person in the Analects 論語 and Mengzi 孟子". Roczniki Humanistyczne 68, № 9 (2020): 101–17. http://dx.doi.org/10.18290/rh20689-5.

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Budowanie osoby moralnej w Analektach 論語 i Mengzi 孟子 We wczesnej filozofii chińskiej koncepcja wyjątkowej jednostki oddzielonej od świata zewnętrznego nie ma ufundowania ontologicznego. Każda osoba jest otwartą, współzależną konstrukcją, której wyjątkowość można tylko osiągnąć, nie można jej darować. Osoba to nieokreślony zakres i miejsce doświadczeń, wyrażone poprzez określone role i relacje. W tym artykule jest analizowane rozumienie osoby w myśli konfucjańskiej i menciańskiej. Zgodnie z filozofią Konfucjusza junzi 君子 żyje w swoim statusie, dopóki utrzymuje relacje ren 仁 i wykazuje odp

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27

Lee, Kyoung-Moo. "A study on a Justification of Seong-seon(性善) in Mencius(孟子)". Journal of the New Korean Philosophical Association 87 (31 січня 2017): 381–402. http://dx.doi.org/10.20433/jnkpa.2017.01.87.381.

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28

Liang (梁濤), Tao. "Beyond Respecting Mencius and Criticizing Xunzi: A Return to Equal Status for the Two Sages." Journal of Chinese Humanities 6, no. 1 (2020): 43–63. http://dx.doi.org/10.1163/23521341-12340089.

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Abstract Mencius 孟子 took Confucius’ idea of benevolence and, based on it, developed his theory that human nature is good. Xunzi 荀子 emphasized Confucius’ idea of ritual propriety and developed his theory that human nature is bad. This juxtaposition largely came to define their philosophies and their place in the history of Confucianism. Reconciling the two has been a point of contention ever since the Han dynasty. By the end of the Han dynasty, the scales had tipped in favor of Mencius, and this favoritism continued through the Six Dynasties era, the Tang and Song dynasties and beyond. As the M

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29

Guo (郭沂), Yi. "Using Xunzi and Mencius to Adapt and Reclaim Modernity: A Reconstruction of Confucianism in the Modern Context." Journal of Chinese Humanities 6, no. 1 (2020): 64–76. http://dx.doi.org/10.1163/23521341-12340090.

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Abstract Reconstructing Confucianism for the modern age presents us with two main tasks. The first is to borrow from the tradition of Xunzi 荀子 in order to face the challenges of Westernization and modernization and, in turn, modernize ourselves. The second is to embrace the tradition of Mencius 孟子 with the purpose of defining our own cultural and personal values, guarding against some of the pitfalls of modernization. In many ways, the Xunzi branch is more beneficial for the continuing growth of Confucianism: it is analytical – even scientific – in its approach to political theory. But, of cou

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30

杨, 凯焱, 扬勋吴 та 玉华杨. "浅谈城步历代“将军”文化的核心价值". 文化艺术创新 2, № 2 (2020): 11. http://dx.doi.org/10.26549/whyscx.v2i2.3289.

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31

Doan, Giang Le. "Vo Truong Toan, a Vietnamese scholar of Yang Ming studies." Science and Technology Development Journal 16, no. 3 (2013): 132–39. http://dx.doi.org/10.32508/stdj.v16i3.1653.

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The theory of “Understanding words, nourishing spirit” was first suggested by the Chinese scholar Mencius (孟子) and then, was explained differently by various later Confucian scholars. Annotations given by Zhu Xi (朱熹) and Wang Yang Ming (王陽明) exerted the largest and strongest influence on later generations of Confucianist followers in East Asian countries. In Vietnam, the Confucian scholar Vo Truong Toan dug deeper into that theory and transferred it to his students in Gia Dinh. The paper sets the first step into studying the theory of “Understanding words, nourishing spirit”, Yang Ming Studi

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32

杨, 凯焱, 扬勋吴 та 玉华杨. "浅谈城步历代“将军”文化的核心价值". 教学方法创新与实践 3, № 12 (2020): 122. http://dx.doi.org/10.26549/jxffcxysj.v3i12.5496.

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33

Kim Min-Jae. "『맹자(孟子)』에 나타난 ‘도덕적 용기’의 의미와 교육적 활용 방향: 중학교 『도덕』을 중심으로". EDUCATIONAL RESEARCH 74, № ll (2019): 95–115. http://dx.doi.org/10.17253/swueri.2019.74..005.

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34

Brown, Joshua R. "Royal Moral Influence: Configuring Christ's Kingship and Christian Morality through Mèngzǐ 孟子and Aquinas". Modern Theology 34, № 4 (2018): 618–36. http://dx.doi.org/10.1111/moth.12444.

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35

Yoo, Min-jung. "Wi Paekkyu’s Rhetorical Commentaries - With Special Attention to his Work Maengja Ch’aŭi 孟子箚義". Journal of T'oegye Studies 143 (30 червня 2018): 137–74. http://dx.doi.org/10.46264/toegye.2018.143.04.

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36

Ham, Young Dae. "Manhoe, Kwon Deuk-gi(權得己)'s Academic Spirit and 『Mengzichamui(孟子僭疑)』". Study of Korean History of Thoughts 55 (30 квітня 2017): 49–78. http://dx.doi.org/10.31309/skht.55.201704.2.

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37

김조영. "A Study of Dasan’s Views on Classical Studies through analyzing ‘Mengja-yoeui(『孟子要義』)’". Journal of Korean Classical Chinese Literature 35, № 1 (2017): 233–61. http://dx.doi.org/10.18213/jkccl.2017.35.1.007.

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38

김경희. "󰡔孟子󰡕 "浩然章"에 관한 이토 진사이(伊藤仁齋)와 정약용 해석의 비교연구". Journal of Eastern Philosophy ll, № 99 (2019): 89–126. http://dx.doi.org/10.17299/tsep..99.201908.89.

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39

Ren (任劍濤), Jiantao. "Beyond Mencius and Xunzi: A Third Approach to Confucianism." Journal of Chinese Humanities 6, no. 1 (2020): 77–91. http://dx.doi.org/10.1163/23521341-12340091.

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Abstract After Confucius died, his disciples formed the Eight Confucian Factions [rujia ba pai 儒家八派]. The most influential among them were the moral idealist school of Mencius 孟子, which proposed the doctrine of heart-mind and human nature [xinxing 心性], and the political idealist school of Xunzi 荀子, which posited a political interpretation of Confucianism. The Mencian approach emphasized the ethics of Confucianism, whereas the Xunzian approach focused on the political application of Confucianism. Their respective weaknesses have become evident in the present. It is hoped that we can overcome th

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40

張, 元泰. "對於孟子第8章第19節的歷代註釋的分歧". Tae Dong Institute of classic research 42 (30 червня 2019): 87–120. http://dx.doi.org/10.31408/tdicr.2019.42.87.

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41

양충열. "A Study on Methordology of Interpretation that Mengzi(孟子)' make Mention of in the Theory of Literature". China Studies 42, № ll (2008): 43–61. http://dx.doi.org/10.18077/chss.2008.42..003.

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42

Back, Youngsun. "REVEALING CONTINGENCY THROUGH SHUN'S 舜 ASCENSION TO THE THRONE". Early China 43 (вересень 2020): 61–92. http://dx.doi.org/10.1017/eac.2020.4.

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AbstractThis article examines the story of Shun's 舜 ascension to the throne. This story has drawn considerable attention throughout Chinese history because of its significance with regard to political succession. However, in this article, I shed light on a different dimension of the story: its relevance to the issue of contingency. I investigate four texts, two excavated and two transmitted: Qiongda yi shi 窮達以時 (Failure and Success Depend on Times), Tang Yu zhi dao 唐虞之道 (The Way of Yao and Shun), the Mengzi 孟子, and the Xunzi 荀子. At one extreme, Qiongda yi shi highlights that Shun became a king

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43

Huang (黃玉順), Yushun. "Integrating the Thought of Mencius and Xunzi and the Problem of Modernizing Chinese Society." Journal of Chinese Humanities 6, no. 1 (2020): 21–42. http://dx.doi.org/10.1163/23521341-12340088.

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Abstract How should people today deal with the teachings of Mencius 孟子 and Xunzi 荀子? This is a question of utmost importance in reviving Confucianism. The thought of Mencius and Xunzi has many inherent complexities and contradictions. After all, they have been revised, reconstituted, and reused alongside shifts in lifestyles and social structures; their respective influence also waxed and waned accordingly. Xunzi’s teachings flourished during China’s transition from monarchical feudalism to imperial autocracy, an indication that Xunzi’s thinking has Legalist elements. The rulers in the imperia

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44

叶, 锦成. "中国古代儒家思想中的心理健康概念". Hong Kong Journal of Social Work 32, № 02 (1998): 151–65. http://dx.doi.org/10.1142/s021924629800014x.

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中国古代儒家思想自汉代董仲舒罢绌百家独尊儒术之后成为中国文化中的主流。其中尤以四书：《论语》、《孟子》、《大学》、《中庸》的影响至为深远。本文作者从四书有关心理健康的观念去描述古代儒家对自我价值，社会功能和人际关系的有关概念。儒家思想主张个体在个人，人际关系和道德三个层面达到中庸和调和的境界。要维持群体的和谐，个人的情绪思想，行为和私人空间都要受到抑制。这些儒家文化中独特心理健康概念对于中国文化中从事社会工作及心理健康实务有著重要的启示。

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45

Berkson, Mark. "A Confucian Defense of Shame: Morality, Self-Cultivation, and the Dangers of Shamelessness." Religions 12, no. 1 (2021): 32. http://dx.doi.org/10.3390/rel12010032.

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Many philosophers and scholars in the West have a negative view of shame. In much of post-classical Western ethical thought, shame is compared negatively with guilt, as shame is associated with the “outer”, how one appears before others (and thus is merely a matter of “face”), and guilt is associated with the “inner” realm of the conscience and soul. Anthropologists and philosophers have used this framework to distinguish more morally evolved Western “guilt cultures” from Asian “shame cultures”. Many psychologists also have a negative view of shame, seeing it as damaging to the self and “devas

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46

Liščák, Vladimír. "François Noël (1651–1729) and his Latin translations of Confucian Classical books published in Prague in 1711." Anthropologia integra 6, no. 2 (2015): 45–52. http://dx.doi.org/10.5817/ai2015-2-45.

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První setkání Evropy s konfucianismem se připisuje jesuitům, kteří působili v Číně v 16. až 18. století. Na počátku byl překlad úvodu k Da xue 大學 do latiny, publikovaný v Římě roku 1593. Nicméně, první překlad konfuciánských klasických knih, jenž přitáhl značnou pozornost, byl Confucius Sinarum Philosophus, publikovaný v Paříži v roce 1687. Tato publikace obsahovala komentovaný překlad tří ze Čtyř knih konfuciánského kánonu. Nový překlad uvedených knih byl vydán v Praze v roce 1711. Jeho autorem byl François Noël (1651–1729), belgický (vlámský) básník, dramatik a jezuita v Číně. Jeho Sinensis

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47

Tu (杜維明), Weiming. "Mencius, Xunzi, and the Third Stage of Confucianism." Journal of Chinese Humanities 6, no. 1 (2020): 9–20. http://dx.doi.org/10.1163/23521341-12340087.

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Abstract According to Karl Jaspers’s theory of the Axial age, many important cultures in the world experienced a “transcendental breakthrough” between 800 and 200 BCE; no more transformations occurred until Martin Luther’s Protestant Reformation in the sixteenth century, which eventually ushered in the modern era. The implication of this theory is that only the West had a second cultural breakthrough, thus rendering moot the discussion of a third Confucian epoch. But, in reality, Confucianism had a second breakthrough during the Song—Ming period (tenth to seventeenth centuries) and spread from

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48

Youngdae Ham. "Academic Spirit and 『Sabyeonrok of Mencius(孟子思辨錄)』 of Seogye(西溪) Park Se-dang(朴世堂)". Journal of Korean Literature in Classical Chinese ll, № 72 (2018): 97–138. http://dx.doi.org/10.30527/klcc..72.201812.004.

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49

Byun, Hyung-woo. "Study on ｢Lunyu｣｢Mengzi｣'s ‘何’". Journal of Chinese Literature 75 (30 травня 2019): 207–44. http://dx.doi.org/10.31985/jcl.75.8.

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來, 陳. "《五行》經說分別為子思、孟子所作論: --兼論郭店楚簡《五行》篇出土的歷史意義". Journal of Chinese Philosophy 41, № 1-2 (2014): 191–98. http://dx.doi.org/10.1111/1540-6253.12095.

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