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Journal articles on the topic 'Confucianism and law'

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Published: 4 June 2021

Last updated: 28 February 2023

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1

Zhang, Weiwen. "Heavenly Law (Tiandao) and Its Change by Time (Shibian): The Revival of Confucianism in the North Song Dynasty and Its Philosophy of History Based on the Interpretations of Yijing." Kronoscope 15, no. 1 (2015): 80–92. http://dx.doi.org/10.1163/15685241-12341323.

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The Neo-Confucians in the North Song dynasty pursued the GreatDaoin Confucian Classics and conceptualized it as the highest rational principle and cultural spirit, which is known asTiandao天道 (the Heavenly Law) orTianli天理 (the Heavenly Principle), so as to restrain imperial authority and to provide guidance for political and economic decision-making.1 This was one of the fundamental reasons for the revival of Confucianism in the North Song period. Confucianism has a profound historical and cultural consciousness; it acknowledges the reasons for the changing nature of human social life, and it d

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2

Greer, Steven, and Tiong Piow Lim. "Confucianism: Natural Law Chinese Style?" Ratio Juris 11, no. 1 (1998): 80–89. http://dx.doi.org/10.1111/1467-9337.00078.

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Shi, Weimin. "A Curious Case of Cultural Encounter: The Appropriation of Kant’s Philosophy through Contemporary Neo-Confucianism." Culture and Dialogue 10, no. 2 (2022): 129–42. http://dx.doi.org/10.1163/24683949-12340122.

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Abstract In this paper, Mou Zongsan’s (牟宗三, 1909–1995 CE) Kantian interpretation of Confucianism will be surveyed with a focus on Mou’s ideas of moral metaphysics and autonomy. After a brief account of the development of Confucianism up to the Song dynasty (960–1279 CE) and Ming dynasty (1368–1644 CE) (§1) and some initial attempts to articulate Confucian ideas in terms of Western philosophy (§2), Mou’s Kantian interpretation of Confucianism will be presented in §3 and criticized in §4. It is argued that Mou uses the Kantian dichotomy of autonomy and heteronomy to describe the traditional riva

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4

Sun, Lei. "THE RELATION BETWEEN CONFUCIANISM AND CHINESE POLITICS: HISTORY, ACTUALITY, AND FUTURE." Journal of Law and Religion 35, no. 1 (2020): 138–48. http://dx.doi.org/10.1017/jlr.2020.2.

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AbstractThis article analyzes the relation between Confucianism and Chinese politics in the history, actuality, and future. The focus is on the special relationship between Confucianism and Chinese politics. First, the author provides a brief historical reflection on the relationship between Confucianism and Chinese traditional politics and develops three dimensions for such an interpretation. Second, the author explains the need for a Confucian renaissance in contemporary Chinese politics. The article then turns to the contemporary controversy about Confucianism and Chinese politics in mainla

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Lam, Charles KN, and S. H. Goo. "Directors’ duties in the context of Confucianism." Journal of Financial Crime 22, no. 1 (2015): 37–47. http://dx.doi.org/10.1108/jfc-05-2014-0022.

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Purpose – The purpose of this paper is to demonstrate how Confucianism can be applied in the areas that are now governed by company law in the common law system and how it can play a role in improving corporate governance. A gentleman in the context of Confucianism tends to be inclusive and broad-minded in embracing the interest of different stakeholders. In fact, he will balance the interests of shareholders and other stakeholders if there is any inherent conflict and try to achieve a win-win situation. Ultimately, he will run the company not just for profit-making but for social justice and

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PARAMORE, KIRI. "LIBERALISM, CULTURAL PARTICULARISM, AND THE RULE OF LAW IN MODERN EAST ASIA: THE ANTI-CONFUCIAN ESSENTIALISMS OF CHEN DUXIU AND FUKUZAWA YUKICHI COMPARED." Modern Intellectual History 17, no. 2 (2018): 527–42. http://dx.doi.org/10.1017/s1479244318000240.

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How and why are universalist modes of political thought transformed into culturally essentialist and exclusionary practices of governance and law? This article considers this question by analyzing the interaction between Confucianism and liberalism in East Asia. It argues that liberalism, particularly as it was used in attacking Confucianism, was instrumental in embedding ideas of cultural particularism and cultural essentialism in the emergence of modern political thought and law in both China and Japan. Both Confucianism and liberalism are self-imagined as universalist traditions, theoretica

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Li, Shi Hua. "Study on Ecological Value of Sustainable Development Based on China's Ancient Great Thinker's Thought on Ecological Ethics." Advanced Materials Research 869-870 (December 2013): 652–55. http://dx.doi.org/10.4028/www.scientific.net/amr.869-870.652.

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Ecology is the science of studying the relationship between the living organisms and their environment. And the Environmental Science, which reveals the basic law of the harmonious development of society, economy and environment, is the discipline studying the interaction of people and environment. Ecology is not only the basic disciplines of environmental science, but also the scientifically recognized theoretical basis of environmental ethics. Tsunzi, a master on the Confucianism, one of the most distinguished Confucianists of the pre-Qin period, made the conception of sustainable developmen

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CHEN, Zhiwei. "儒家觀念與現代同性婚姻的可能性——兼及我們對待傳統的態度". International Journal of Chinese & Comparative Philosophy of Medicine 16, № 2 (2018): 93–97. http://dx.doi.org/10.24112/ijccpm.161654.

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LANGUAGE NOTE | Document text in Chinese; abstract in English only.Professor Zhang Xianglong responded to the issue of legalization of same-sex marriage from the perspective of Confucianism, and expounded the possible attitude of Confucianism towards this issue. His ideas are new and important, but he may have neglected the applicability of Confucianism in modern society. If Chinese traditional culture, especially some specific Confucian concepts, such as Yin and Yang, male and female, patriarchal law, etc., does not undergo the transformation of modernity and is weighed against Western concep

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9

Peerenboom, Randall. "Confucianism for the Modern World. Edited by Daniel A. Bell and Hahm Chaibong. [Cambridge, UK: Cambridge University Press, 2003. xiii+383pp. £18.99. ISBN-521-82100.]." China Quarterly 178 (June 2004): 508–10. http://dx.doi.org/10.1017/s0305741004210293.

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Few Asians reject the basic hallmarks of modernity: a market economy, some form of democracy, some type of rule of law, and some human rights. At the same time, many Asians and for that matter non-Asians – including, we are told, the contributors to Confucianism and the Modern World ndash; “are somewhat disenchanted with Western-style liberal modernity” (p. 24).The editors are well aware that Confucianism must be adapted to modernity if it is to remain relevant. They are also well aware that is it necessary to move beyond the often frustratingly abstract assertions about the compatibility or i

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10

Xu, Xixiong, Lingling Duan, and Youliang Yan. "The Influence of Confucianism on Corporate Environmental Investment: Evidence from Chinese Private Firms." Sustainability 11, no. 21 (2019): 5941. http://dx.doi.org/10.3390/su11215941.

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While China’s economic development has made tremendous progress, it has also caused serious environmental pollution problems. This paper uses the date of the Chinese Private Enterprise Survey (CPES) to empirically investigate the impact of Confucianism on corporate environmental investment and its internal mechanism. The results show that: (1) Confucianism plays a significant role in corporate environmental investment. (2) In the areas where environmental regulation is relatively weak, Confucianism has a more significant effect on promoting corporate environmental investment. (3) The positive

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Chin, Hee-Kwon. "The Principle of Nature and the Natural Law in Confucianism." Jonrnal of Social Thoughts and Culture 21 (May 31, 2010): 181. http://dx.doi.org/10.17207/jstc.2010.05.21.181.

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12

Chan, Elton. "Reconciling Confucianism with rule of law: Confucianisation or self-restraint?" Asian Philosophy 30, no. 4 (2020): 275–94. http://dx.doi.org/10.1080/09552367.2020.1844935.

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Nazarkulova, Nodira Bakhtiyor kizi. "PECULIARITIES OF FAMILY LAW IN THE CHOSON KINGDOM." Journal of Central Asian Social Research 01, no. 01 (2020): 118–23. http://dx.doi.org/10.37547/jcass/volume01issue01-a13.

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All religions have a system of rules governing the family. In Islam, family law is called odat, and women's rights are strictly protected, while in Hinduism, books describing Hindu religions such as the Arthashastra and the Dharmashastra show that there is a system of rules that encourages a woman to obey her husband in any situation. This article focuses on family law in Korea during the Choson Dynasty, examining the impact of Confucianism on family procedures and its main differences from Buddhism, as well as issues related to divorce.

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14

Li, Shi Hua. "Study on Ecological Moral Responsibilities of Sustainable Development Based on Chinas Ancient Great Thinkers Thought on Ecological Ethics." Applied Mechanics and Materials 507 (January 2014): 880–83. http://dx.doi.org/10.4028/www.scientific.net/amm.507.880.

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The nuclear contents of the ecological thought of ethics are harmonious development between man and nature, which is the basic demand for constructing the harmonious society. The Confucianists have all along attached great importance to the relations between man and nature. Tsunzi, a master on the Confucianism, made the conception of sustainable development penetrate into his ecological ethics thoughts on the basis of philosophical thinking of distinction between heaven and man. He not only put forward the consciousness of ethics practice-Adapting the law of heaven and making use of it.; but a

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15

Flavel, Sarah, and Brad Hall. "Exemplary Paternalism: A Consideration of Confucian Models of Moral Oversight." Culture and Dialogue 8, no. 2 (2020): 220–50. http://dx.doi.org/10.1163/24683949-12340085.

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Abstract In this article we examine Classical Confucian political thinking through the lens of paternalism. We situate Confucianism amid contemporary models of paternalism to show that Confucianism can be understood as a soft form of paternalism regarding its method. Confucianism stresses cultivation of the people by moral exemplars to guide the people to act in ways that are in their own best interests. This is in contrast to use of law and punishment as a deterrent of unwanted behaviours of the people. We demonstrate that Confucian paternalism does not advocate for a static top-down structur

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16

Williams, Craig. "International Human Rights and Confucianism." Asia-Pacific Journal on Human Rights and the Law 7, no. 1 (2006): 38–66. http://dx.doi.org/10.1163/157181506778218139.

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17

Shen, Wei, and Rohan Price. "Confucianism, the Rise of Worker Activism and Labour Law in China." China: An International Journal 12, no. 3 (2014): 115–35. http://dx.doi.org/10.1353/chn.2014.0025.

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18

Gao, Sophia, and Aaron J. Walayat. "Confucianism and Democracy: Four Models of Compatibility." Journal of Chinese Humanities 6, no. 2-3 (2021): 213–34. http://dx.doi.org/10.1163/23521341-12340098.

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Abstract In recent years, Philosophy Departments at universities in China and worldwide have experienced a renaissance in discussion on Confucian thought. As the country draws from indigenous traditions, rather than leaning completely on the importation of Western liberalism and Marxism, Confucianism has critical implications for politics, ethics, and law in modern China. At the same time, democracy never left the conversation. Democratic concepts cannot be ignored and must be disposed of, acknowledged, or incorporated. The relationship between Confucianism and democracy has been described by

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Duncanson, Dennis. "Confucianism in the modern world." Asian Affairs 24, no. 2 (1993): 186–94. http://dx.doi.org/10.1080/714041213.

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Winfield, Betty H., Takeya Mizuno, and Christopher E. Beaudoin. "Confucianism, Collectivism and Constitutions: Press Systems in China and Japan." Communication Law and Policy 5, no. 3 (2000): 323–47. http://dx.doi.org/10.1207/s15326926clp0503_2.

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21

kim, seon hee. "Rites(禮) and Natural Law: Focusing on Christian Wolff’s Understanding of Confucianism". Korean Cultural Studies ll, № 70 (2016): 127–54. http://dx.doi.org/10.17948/kcs.2016..70.127.

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22

Chan, Benedict S. B. "Animal Ethics, International Animal Protection and Confucianism." Global Policy 6, no. 2 (2015): 172–75. http://dx.doi.org/10.1111/1758-5899.12194.

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23

Lane, Jan-Erik. "ASIAN GIANTS: Institutional Outcomes." Journal of Research in Philosophy and History 5, no. 3 (2022): p63. http://dx.doi.org/10.22158/jrph.v5n3p63.

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Swedish sociologist and Nobel laureate Gunnar Myrdal focused on Asian poverty in his major work An Asian Drama (Myrdal, 1969). Now after fifty years of rapid economic development it is time to inquire into institutional performance and we-ordered societies. The measuring rod -rule of law- has nò basis in mainstream Asisn philosophies: neither Hinduism or Buddhism nor Confucianism or Shintoism.

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Zewei, Yang. "Western International Law and China's Confucianism in the 19th Century. Collision and Integration." Journal of the History of International Law 13, no. 2 (2011): 285–306. http://dx.doi.org/10.1163/15718050-13020002.

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The Confucian world view in China was based on the concept of the Celestial Empire of China and embodied in the Tributary System. The Chinese view could not fit into the equal international relationship asserted among European countries. In the mid-19th century, especially after the Opium Wars, international law embarked on a furious collision with Chinese traditional Confucianism. Threatened by forces of Western powers, the Qing government had no choice but to come to compromise with the Western powers. Consequently, the Confucian world order based on the Celestial Empire of China collapsed a

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25

Jiang, Dong, and Xiaohong Ma. "The Analects and Sense of Justice: The Spirit of Law and Historical Practice." Modern China 46, no. 3 (2019): 281–306. http://dx.doi.org/10.1177/0097700419856276.

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Moralism generally does not constitute a major part of the content of modern Western legal scholarship, but it must occupy the very center of any meaningful discussion of Chinese law. In short, there can be no real understanding of Chinese law without grasping its moral anchor and content. This article focuses on the most important of classical Chinese moral texts, the Confucian Analects, to show how it in fact formed both the core content and the overarching framework for Chinese law since the establishment of Confucianism as the official state ideology in the early Han period. Our approach,

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Yu, Anthony C. "Enduring change: Confucianism and the prospect of human rights." Human Rights Review 3, no. 3 (2002): 65–99. http://dx.doi.org/10.1007/s12142-002-1020-3.

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WANG, QINGFENG, and XU SUN. "EXPLORING CHINESE DESIGN BUSINESS OWNERS’ ATTITUDES TOWARDS INTELLECTUAL PROPERTY RIGHTS." International Journal of Innovation Management 23, no. 06 (2019): 1950059. http://dx.doi.org/10.1142/s1363919619500592.

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As Intellectual Property (IP) protection can nurture innovation, and since innovation is one of the critical sources of economic growth, it has become especially important since China surpassed a certain economic development stage, because China now has a growing number of its own innovations which need to be protected. This paper describes the construction of a new research model with which to explore and examine the impact of potential factors on attitudes towards Intellectual Property Rights (IPR) in China in the context of the creative design industry. The findings of a quantitative study

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Carrai, Maria Adele. "The Politics of History in the Late Qing Era: William A. P. Martin and a History of International Law for China." Journal of the History of International Law / Revue d’histoire du droit international 22, no. 2-3 (2020): 269–305. http://dx.doi.org/10.1163/15718050-12340152.

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Abstract In the light of 19th-century attempts to universalize history and international law, the purpose of this article is to show how the theory of an Ancient Chinese international law matured and disseminated within one politics of history and helped generate another at the end of the Qing Dynasty. On the one hand, the middleman William Alexander Parsons Martin, who as part of his Christian mission and in order to make international law more acceptable to the Chinese, translated systematically international law into Chinese and attempted to universalize it by finding a proto-international

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Nedelea, Marilena-Oana. "Peculiarities of the branches of law in ancient China." Eastern European Journal for Regional Studies 8, no. 2 (2022): 92–102. http://dx.doi.org/10.53486/2537-6179.8-2.07.

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The purpose of this paper is to examine the historical roots of the Chinese legal system who is one of the oldest in the world. China's legal system is largely a civil law system, although found its root in Great Qing Code and various historical system. The analyses of the Chinese law documents led to results that largely confirm that the Chinese have written their own laws since ancient times, a peculiarity which compares them, for the historical and characteristic period, with the Romans. Chinese law is a legal system integrated into a certain philosophical conception, namely Confucianism. T

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Iswanto, Sufandi, Teuku Kusnafizal, Muhammad Haikal, Abdul Azis та T. Bahagia Kesuma. "King Sejong the Great 세종대왕 (1397-1450): His Contribution in the Field of the Hangeul Alphabet and Law". Humaniora 13, № 2 (2022): 165–75. http://dx.doi.org/10.21512/humaniora.v13i2.7567.

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The research aimed to describe the life history of King Sejong the Great and his contribution to the field of alphabet and law, especially law for convict, marriage, and heir. The method applied in the research was the historical method. The results show that Korea is in a golden age because of his policies during his leadership. His most outstanding contribution is the hangeul alphabet which gradually replaced idu and hanja. In addition, in the field of law or policy regarding prisoner sentences, the law must be fair and adjusted to the age limit, and the community must understand the law. Ma

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Druzin, Bryan. "The Laws and Economics of Confucianism: Kinship and Property in Preindustrial China and England†." American Journal of Comparative Law 68, no. 1 (2020): 222–27. http://dx.doi.org/10.1093/ajcl/avaa004.

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Carrai, Maria Adele. "Confucianism reconstructed: The violence of history and the making of constitutionalism in East Asia." International Journal of Constitutional Law 16, no. 2 (2018): 664–71. http://dx.doi.org/10.1093/icon/moy058.

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Canaris, Daniel. "Peace and Reason of State in the Confucius Sinarum philosophus (1687)." Theoria 66, no. 159 (2019): 91–116. http://dx.doi.org/10.3167/th.2019.6615906.

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A persistent feature in Jesuit reports about the late Ming and early Qing was the notion that an enduring peace and concord pervaded the Chinese political system. Although the Jesuits did not invent this association, which was rooted in Greco-Roman historiography, the Jesuit encyclopaedist Antonio Possevino (1533–1611) was the first to link the ‘perpetual peace’ (perpetua pax) and ‘supreme concord’ (summa concordia) of the Chinese state to the Confucian intellectual tradition. As the Jesuits’ missionary strategy developed under the tutelage of Matteo Ricci (1552–1610), ‘public peace’ (pax publ

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Lin, Xue Jun, Gui Wen Li, and Ping Yin. "Reinterpretation of Confucianism and Cultural Renaissance of Chinese Architecture." Advanced Engineering Forum 11 (June 2014): 503–7. http://dx.doi.org/10.4028/www.scientific.net/aef.11.503.

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Problem-The constant culture and its tradition of Chinese architecture has already come to the edge of a kind of exhaustive subversion, based on which the ecological recovery of Chinese architecture should be paid enough attention to as a kind of national strategic perspective. Crux-It is because of putting undue emphases on politics, making rigidly uniforms as national plans habitually and taking economic construction as the center for a too long period of time that alienated the forms, connotation and quality of Chinese buildings. Principle-In order to make for the value realization and the

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Van, Vu Hong, Nguyen Xuan Phong, and Pham Duy Hoang. "The Influence of Confucianism in the Law Code of the Nguyen Dynasty of Vietnam." Journal of Advances in Education and Philosophy 04, no. 05 (2020): 201–7. http://dx.doi.org/10.36348/jaep.2020.v04i05.003.

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Partain, Roy Andrew. "The laws and economics of confucianism: kinship and property in preindustrial China and England." Comparative Legal History 7, no. 2 (2019): 228–33. http://dx.doi.org/10.1080/2049677x.2019.1685748.

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Heinze, Eric. "The Myth of Flexible Universality: Human Rights and the Limits of Comparative Naturalism." Oxford Journal of Legal Studies 39, no. 3 (2019): 624–53. http://dx.doi.org/10.1093/ojls/gqz019.

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Abstract Many writers reject the notion of universal human rights, insisting on their historically recent, Western-secular character. Other theorists emphasise mutual exchange between human rights and systems such as Confucianism, Buddhism and Islam. They celebrate a common ground that would appear, moreover, to enhance the case for universality. This article acknowledges that common ground but rejects the view that it can strengthen the case for universality. Any such ‘exchange’, far from being mutual, turns out to be dictated entirely by human rights. Familiar rhetoric about the supposed fle

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Sarakaeva, Asia Alyevna. "The Hand of Law and the Body of Family. Family, Fear and the Court of Law in Qing China." Corpus Mundi 2, no. 2 (2021): 83–119. http://dx.doi.org/10.46539/cmj.v2i2.45.

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The article, through the lens of crimes and court cases, explores the complex relationship between the individual, family and state in China in the XVII-XIX centuries. The research is based on archival court cases and fiction literature of traditional China. The author examines crimes committed within the family, analyses the testimony of criminals and witnesses, as well as sentences and government decrees; compares the real transcripts of court hearings with the depiction of family conflicts, investigations and trials in adventure novels and short stories by Chinese writers. As a result, the

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Zhang, Ao. "Chinese Culture and Its Influence on Prison Society: Women’s Experience." Prison Journal 101, no. 1 (2020): 3–20. http://dx.doi.org/10.1177/0032885520978373.

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Based on interviews with 30 female parolees/ex-inmates and 10 prison officers, this article argues that custody relationships among women incarcerated in China are “not easy,” and this is due primarily to distrust in prison society and a hierarchical prison culture. Even so, women inmates are motivated to form and maintain harmonious relationships with others. This article suggests that this behavior pattern is greatly influenced by the Chinese culture of pragmatic Confucianism, which further explains the women’s low interest in forming a prison subculture.

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Mauldin, Joshua T. "LAW, RELIGION, AND SOCIETY IN CHINA: A CONTESTED TERRAIN." Journal of Law and Religion 35, no. 1 (2020): 102–12. http://dx.doi.org/10.1017/jlr.2020.5.

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AbstractThe tumult of the twentieth century had a great impact on the role of religion in Chinese society. Antipathy toward religion reached its height in China during the Cultural Revolution, one of the few times in history when religion was almost completely wiped out in a single country. Religion in China has experienced a resurgence since the beginning of the Reform and Opening Up period in 1978. With the renewal of religious practice, new proposals have been put forward for the role of religious ideas in public life. In addition to the endurance of Marxist and liberal conceptions of the p

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Dai, Qingkang. "Informed Consent in China: Status Quo and its Future." Medical Law International 6, no. 1 (2003): 53–71. http://dx.doi.org/10.1177/096853320300600104.

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Informed consent is one of the fundamental rights of a patient. However it used to be ignored in mainland China and was neither academically discussed nor a matter of practical concern until recent years. Paternalism was dominant in the practice of traditional Chinese medicine which was intensely influenced by Confucianism. The historic medical paternalism was reinforced under communism and the planned economy due to the communist beliefs. But it has been frequently challenged in recent years with patients' awakening awareness of rights and the advent of rights-defending litigation culture in

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Piliaiev, Igor. "Confucianism and Protestantism: prospects for the East-West transcivilizational convergence." Ekonomìčna teorìâ 2020, no. 3 (2020): 65–82. http://dx.doi.org/10.15407/etet2020.03.065.

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The aggravation of the struggle for global leadership between the United States and China in the context of rapidly developing globalization has brought to the fore the problem of a comparative analysis of the ethical and value foundations of socio-economic dynamics, innovativeness and competitiveness of the Euro-Atlantic (primarily Protestant) society, on the one hand, and the East Asian (primarily Confucian) society, on the other. The purpose of this study is to compare the religious and ethical systems of Confucianism and Protestantism in terms of their competitive advantages, compliance wi

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Seo, Kyung Wook, and Seong-Lyong Ryoo. "Social Hierarchy Materialized: Korean Vernacular Houses as a Medium to Transfer Confucian Ideology." Sustainability 12, no. 3 (2020): 902. http://dx.doi.org/10.3390/su12030902.

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Buildings reveal the social values of a society through their forms and configuration. During the Choseon dynasty, Confucianism was the national ideology and basis for governing principles. Consequently, houses for the ruling class were built to conform to the principle of separating domains for men, women, servants, and ancestors. This hierarchical social system persisted for hundreds of years, but from the 19th century, various social movements gradually delegitimized many inequalities between sexes and classes. Mysteriously, even after this series of radical political and social changes, ve

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Wiśniewski, Bartosz. "The Reception of Roman Obligations in China." Confrontation and Cooperation: 1000 Years of Polish-German-Russian Relations 4, no. 1 (2018): 40–45. http://dx.doi.org/10.2478/conc-2018-0007.

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Abstract The Chinese legal system has got many keystones. One of them is Roman law. It can be seen in obligations, in the very important part of private law. China has got a unique history and the Latin civilization has got the same characteristic too. Despite the fact of the independent development of the Roman Empire and the Chinese Empire those two legal systems were able to meet in the reception of Roman obligations in China in the twentieth century. That process may create some disputes. Roman law is one of the features of Western civilization. In the Far East, the situation is different.

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Provis, Chris. "Business Ethics, Confucianism and the Different Faces of Ritual." Journal of Business Ethics 165, no. 2 (2019): 191–204. http://dx.doi.org/10.1007/s10551-019-04306-5.

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XIN, HUILI, and CHENGYONG XIAO. "THE MODERN VALUE OF MOHIST THEORY IN ANCIENT CHINA." History and Modern Perspectives 4, no. 3 (2022): 59–63. http://dx.doi.org/10.33693/2658-4654-2022-4-3-59-63.

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Mozi1 can be described as broad and profound, which covers the natural sciences, philosophy and social sciences, Mozi has made great achievements in mathematics, mechanics, optics, engineering science, etc. In terms of natural science, philosophy and logic, thoughts including «whole world as one community», «homogeneity of benefit and morality», «respect the rules», «peaceful coexistence», «mutual aid» advocated by Mozi, are complementary and consistent with his scientific rationality and scientific spirit. On this basis, Mozi further demonstrated his labor-based and ability-based view, power

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OH, Kyong-geun. "THE ASPECT OF CONFLICT BETWEEN PATERNALISM AND CONSTITUTIONALISM IN KOREAN CONTEMPORARY SOCIETY." International Journal of Korean Humanities and Social Sciences 4 (January 24, 2019): 89–106. http://dx.doi.org/10.14746/kr.2018.04.03.

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As of the 21st century, Koreans are struggling to achieve an advanced society. Material abundance may be a prerequisite for advanced society, but what is more important and essential is transparent and just society implementation in which an equal opportunity is given to all members of society and fair competition is ensured by fair rules. Unfortunately, in the Korean society, almost in all the layers of it, corruption and injustice/ immorality are still rampant.I believe that such a phenomenon comes from the weak sense of the rule of law in Korean society compared with the other developed cou

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Larsson, Ernils. "“Cutting Up a Chicken with a Cow-Cleaver”—Confucianism as a Religion in Japan’s Courts of Law." Religions 13, no. 3 (2022): 247. http://dx.doi.org/10.3390/rel13030247.

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This paper explores the Naha Confucius Temple case, resolved by the Supreme Court in February 2021, in light of postwar decisions on Articles 20 and 89 of the Japanese constitution. Religion is a contested category in Japanese legislation, appearing both in the constitution and in laws regulating the freedoms and restrictions of legally registered religious organizations. While the organization behind the Confucius Temple in Naha was registered as a general corporate juridical person, the majority opinion sided with the plaintiffs’ argument that the free lease granted to the temple by the muni

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Finer, Catherine Jones. "Book Review: East Asian Welfare Regimes in Transition: from Confucianism to Globalisation." Journal of European Social Policy 16, no. 3 (2006): 305–6. http://dx.doi.org/10.1177/095892870601600309.

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Silfiah, Rossa Ilma. "THE IMPLEMENTATION OF RELIGIOUS PLURALISM VALUES OF ISLAMIC LAW ON ARTICLE 156A OF THE CRIMINAL CODE." Yustisia Jurnal Hukum 9, no. 2 (2020): 210. http://dx.doi.org/10.20961/yustisia.v9i2.43099.

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<em>Religious freedom in Indonesia is based on the abundant presence of Godliness that is the religious values embraced in Indonesia. The religions are Islam, Christianity, Catholicism, Hinduism, Buddhism and Confucianism mentioned in the Presidential Decree No. 1 of 1965 on the defamation/blasphemy, and stipulation of Article 156a to become a part of Article 156 Criminal Code. The essence of the blasphemy law is to realize a harmonious religious life. This is in line with the Islamic law that is universal and dynamic. Islam does not deny the diversity of the universe, diversity of knowl

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