Relevant bibliographies by topics / Confucianism and state

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Confucianism and state'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Confucianism and state"

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Wang, Chaohua. "OLD SAGE FOR NEW AGE? THE REVIVAL OF RELIGIOUS CONFUCIANISM IN CHINA." POLITICS AND RELIGION JOURNAL 6, no. 2 (2012): 269–99. http://dx.doi.org/10.54561/prj0602269w.

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In recent years, Confucianism has been once again identified as the essence of Chinese civilization and a religion that was central to the Chinese people throughout China’s long history. Scholars are appealing to the Communist Party to make Confucianism the State religion (guojiao). What are the political implications of the phenomena? Can these claims stand to intellectual scrutiny? Conducting a brief historical survey of religious Confucianism in Chinese politics, in addition to an analysis of shared principles essential to various Confucianist positions today, this paper argues that religio
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Yun, Eun Gee. "Administrative system and culture in East Asia, Europe and the USA: a transformation of the administrative system through the mutual mixture of cultures in Korea." International Review of Administrative Sciences 72, no. 4 (2006): 493–516. http://dx.doi.org/10.1177/0020852306070080.

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This article explains the network and relationship between culture and administrative system in East Asia, Europe and the USA. The cultures of individualism in the USA, social contract-oriented collectivism in Nordic countries and Confucianism in Korea have an important effect on the formation of the administrative system of pluralist government in the USA, societal corporatism in Nordic countries, and state corporatism in Korea, respectively. The development of the administrative system can be accomplished by the advancement of administrative culture regardless of state corporatism, societal
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Nguyen, Tho Ngoc, and Phong Thanh Nguyen. "Philosophical Transmission and Contestation." Asian Studies 8, no. 2 (2020): 79–112. http://dx.doi.org/10.4312/as.2020.8.2.79-112.

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Southern Vietnam was reclaimed by the Vietnamese in the mid-seventeenth century. They first brought their folk Buddhism and various popular religions to new land; however, the bureaucratic system then forced the Chinese Han–Song dynasties’ institutionalized and politicalized Confucianism on the population. The arrival of the Chinese from overseas since the late seventeenth century marked the introduction of Qing Confucianism into Southern Vietnam, shaping the pro-Yangming studies among local literati. Many writers claim that Qing Confucianism had no impact on Vietnam. Obviously, however, these
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Liang, Hong. "Gibt es eine konfuzianische Zivilität?" Evangelische Theologie 76, no. 5 (2016): 378–85. http://dx.doi.org/10.14315/evth-2016-0510.

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AbstractThe article discusses the concept of a Confucian religion, which Jiang Qing - one of today’s most famous and controversial Confucians - advances against the rapid growth of Christianity in China. More specifically, the article analyses the movement of Confucian Child Education, which has been initiated through the Yidan School in Beijing since 2000 and the Qufu Church Controversy from 2010. An analysis of those two cases allows us to understand Jiang Qing’s self-understanding of the competitive relationship between Confucianism and Christianity, and explains how he thinks Confucianism
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Eko Putro, Moh Zaenal Abidin. "Confucian’s Revival and a Newly Established Confucian Institution in Purwokerto." Analisa: Journal of Social Science and Religion 6, no. 01 (2021): 63–78. http://dx.doi.org/10.18784/analisa.v6i01.1244.

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Two decades after the abolishment of the banning of Chinese cultural expression publicly in Indonesia’ Post-Reformasi, studies on the institutionalization of Indonesian Chinese including Confucians in Indonesia seem to have been very few if it compared with that of Indonesian Chinese’ freedom expression and state perceived Confucians in general. This paper portrays the revival of Confucians in Indonesia happened in Purwokerto City (Banyumas), Central Java of Indonesia, by looking at the establishment of a new Confucian organization, namely Perkumpulan Rohaniwan Agama Khonghucu Indonesia (Parak
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Hartati, Dewi. "Konfusianisme dalam Kebudayaan Cina Modern." Paradigma, Jurnal Kajian Budaya 2, no. 2 (2016): 174. http://dx.doi.org/10.17510/paradigma.v2i2.25.

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<p>Confucianism aims to educate and emphasize for people to serve the state and society. To understand Confucianism is necessary to understand the book of Daxue 大学 (Great Teaching), which contains teachings on ethics, the ethics of family, society and state. Confucianism is not an ideology at the state level or national level but rather to a personal level. Confucianism, which emphasizes self-processing in a personal level is what can survive for so long and respected, and spread to all levels and persists in the modern world.</p>
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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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이용주. "Questions on “Confucianism as State-religion”." YANG-MING STUDIES ll, no. 31 (2012): 341–73. http://dx.doi.org/10.17088/tksyms.2012..31.011.

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Kaplan, Uri. "Protestant Confucianism: Kang Youwei’s Influence in Korea." Numen 67, no. 4 (2020): 347–72. http://dx.doi.org/10.1163/15685276-12341587.

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Abstract The impact of Kang Youwei’s Confucius-church movement has not been limited to China proper. Korean intellectuals in the early 20th century had been in contact with Kang and his students, set up affiliated institutions in their homeland, and authored creative manifestos on the reformation of Confucianism. This article surveys the reform proposals of four representative Korean Confucians and analyzes their support of, and negotiations with, Kang’s Confucius religion. It illustrates how some Korean reformers chose to adopt only Kang’s “state-protecting Confucianism” or join the movement
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Kelley, Liam C. ""Confucianism" in Vietnam: A State of the Field Essay." Journal of Vietnamese Studies 1, no. 1-2 (2006): 314–70. http://dx.doi.org/10.1525/vs.2006.1.1-2.314.

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This article reviews the scholarship on Confucianism in premodern Vietnam by the leading figures in the field in North America and Australia. By testing the findings of this scholarship against primary sources and similar work done on China, the author concludes that scholars have not acknowledged the full role that Confucianism played in Vietnam's past, and that key research remains to be done. The article concludes with suggestions for such research.
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Dissertations / Theses on the topic "Confucianism and state"

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Wong, Yin Fan Cecilia. "Confucianism and democratisation." Thesis, University of Oxford, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670142.

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Lau, Chi-pang. "Hsu Heng's (1209-1281) role in the development of Chinese institution and culture under the Mongol rule /." Thesis, Connect to this title online; UW restricted, 2000. http://hdl.handle.net/1773/10465.

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Song, Sun Kwan. "Intellectuals and the state : the resilience and decline of Neo-Confucianism as state ideology in Joseon Korea." Thesis, SOAS, University of London, 2014. http://eprints.soas.ac.uk/20305/.

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This dissertation attempts to revaluate the role of Neo-Confucianism in the historical development of the Joseon dynasty, in particular in relation to the eighteenth and the early nineteenth century. Japanese imperialist historians wanted to justify their colonization by emphasizing the backwardness of Joseon Neo-Confucianism, and Korean nationalist historians wanted to refute Japanese imperialist historiography by finding the seed of modernity in the late Joseon intellectual trends they labelled as Silhak, 'Practical Learning', a school of thought they argued developed in opposition to stagna
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黃芬儀 and Fan-yi Wong. "Human resource management in traditional China: an examination of how Han imperial officials wererecruited and its legacy." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1997. http://hub.hku.hk/bib/B3123785X.

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Wong, Fan-yi. "Human resource management in traditional China : an examination of how Han imperial officials were recruited and its legacy /." Hong Kong : University of Hong Kong, 1997. http://sunzi.lib.hku.hk/hkuto/record.jsp?B19872069.

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Chew, Wendy Poh Yoke. "Consuming femininity : nation-state, gender and Singaporean Chinese women." University of Western Australia. School of Humanities, 2007. http://theses.library.uwa.edu.au/adt-WU2007.0135.

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My research seeks to understand ways in which English-educated Chinese women in cosmopolitan Singapore bolstered their identity while living under the influences of Confucian values, patriarchal nation-building and racial concerns. My thesis examines women who have themselves been lost in translation when they were co-opted into the creation of a viable state after 1965. Often women are treated as adjuncts in the patriarchal state, particularly since issues of gender are not treated with the equality they deserve in the neo-Confucian discourse. This thesis takes an unconventional approach to h
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Edström, Josefine. "The Feminized People and the Patriarchal State: Studying the Portrayal of Gender in North Korean Films." Thesis, Uppsala universitet, Statsvetenskapliga institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-338720.

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Farrelly, Paul James. "Spiritual Revolutions: A History of New Age Religion in Taiwan." Phd thesis, Canberra, ACT : The Australian National University, 2017. http://hdl.handle.net/1885/136199.

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My thesis is a cultural history of New Age religion in Taiwan. I focus on C.C. Wang (1941-) and Terry Hu (1953-), the two earliest and most prolific sinophone proponents of a ‘Xinshidai [New Age]’. I consider their lives (as New Agers) and written works (as New Age figures), concentrating on the period to 2000. In this thesis I explore how Wang and Hu introduced New Age religion to Taiwan through analysis of their publicly available writings and translations. In chronologically examining their life experiences and the various ideologies that they gradually wove into their work, I demonstrate t
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"孔子之道的再釋與重估". 2002. http://library.cuhk.edu.hk/record=b6073853.

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梁家榮.<br>呈交日期: 2003年5月.<br>論文(哲學博士)--香港中文大學, 2002.<br>參考文獻 (p. 180-192).<br>中英文摘要.<br>Cheng jiao ri qi: 2003 nian 5 yue.<br>Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.<br>Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.<br>Mode of access: World Wide Web.<br>Liang Jiarong.<br>Zhong Ying wen zhai yao.<br>Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2002.<br>Can kao wen x
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Tan, Sor-hoon. "Politics as ethics in classical Confucianism and Dewey's pragmatism." 2000. http://wwwlib.umi.com/dissertations/fullcit/9968058.

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Books on the topic "Confucianism and state"

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Ping-lun, Chiang, and Freedom Council (Taipei Taiwan), eds. Confucianism and modernization: A symposium. Freedom Council, 1987.

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U-bong, Ha, ред. Sŏnbi ŭi nara Hanʾguk yuhak 2-chʻŏnnyŏn. Hanʾgilsa, 2003.

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Kim, Haboush JaHyun, and Deuchler Martina 1935-, eds. Culture and the state in late Chosŏn Korea. Harvard University Asia Center, 1999.

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Kang, Chae-ŏn. Chōsen Jukyō no nisennen. Asahi Shinbunsha, 2001.

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An, Oe-sun. Chŏngch'i, hamkke salda: Wimin kwa minbon ŭro kongjon hanŭn Yugyo chŏngch'ihak. Kŭl Hangari, 2016.

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1940-, Krieger Silke, and Trauzettel Rolf 1930-, eds. Konfuzianismus und die Modernisierung Chinas. v. Hase & Koehler, 1990.

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Chi, Kŭm-wan. Kugyŏk Kuam yugo. Hakchawŏn, 2016.

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Nghĩa, Phạm Duy. Pháp luật và những nhân tó̂ tích cực của nho giáo. Nhà xuá̂t bản Tư pháp, 2004.

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Thâu, Chương. Góp phần tìm hiẻ̂u nho giáo, nho sĩ, trí thức Việt Nam trước 1945. Nhà xuá̂t bản Văn hóa-thông tin & Viện văn hóa, 2007.

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Perelomov, Leonard Sergeevich. Konfut͡s︡iĭ: Zhiznʹ, uchenie, sudʹba. "Nauka," Izdatelʹskai͡a︡ firma "Vostochnai͡a︡ lit-ra", 1993.

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Book chapters on the topic "Confucianism and state"

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Yu, Luhui Grace. "The Application of Confucianism to Establish Creativity and Innovation." In Another State of Mind. Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137425829_12.

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Pang, Qin. "Confucianism with Consent: The Revival of “Confucian Entrepreneur” and the Chinese State’s Responses." In State-Society Relations and Confucian Revivalism in Contemporary China. Springer Singapore, 2018. http://dx.doi.org/10.1007/978-981-10-8312-9_5.

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Chou, Chih-P’ing. "The Establishment of Confucianism as a State Religion During the Han Dynasty." In English Writings of Hu Shih. Springer Berlin Heidelberg, 2012. http://dx.doi.org/10.1007/978-3-642-31181-9_7.

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Hu, Aiqun. "The Early Rise of Social Security in China: Ideas and Reforms, 1911–1949." In One Hundred Years of Social Protection. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-54959-6_2.

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AbstractApplying the editor’s “onion skin model” of social policy ideas, this chapter analyses the early rise of social security ideas and policies in Republican China (1911–1949). Facing imperialism, Chinese elites turned to Western social ideas to “save the nation”. They accepted organic concepts of society, leading to a concern for societal stability and harmony. The Guomindang (GMD) state reinforced this trend in the 1930s when the party-state incorporated Confucianism into its ideology. The GMD state, thus, adopted collectivist notions of social policy, emphasising class harmonisation and productivism. During the Sino-Japanese war, Chinese elites were attracted to the idea of universal social security, which led to an intense development of social security policies. In the entire process, however, Chinese elites emphasised China’s special situation.
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Ho, Wai-Chung. "The Challenges of Implementing Diverse Political Directives in Contemporary China: Between Creativity and Confucianism." In The Politics of Diversity in Music Education. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-65617-1_8.

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AbstractThe People’s Republic of China (PRC) was founded as a communist state in 1949 within the framework of the collective leadership model under the Communist Party of China (the single-party system in China). After experiencing sociopolitical and economic changes, the PRC has moved to the free market economy of globalisation in the global age. The evolution of Chinese politics and the economic system has resulted in more diversity and changes in school education, along with struggles to adjust to these changes. Along this line, this chapter will examine the complex relationship between the politics of diversity, Confucianism, and creativity education, particularly in response to the views of Chinese teachers from Beijing via in-depth, semi-structured individual interviews on the implementation of a creativity policy in school music education. Based on current education policies and the interview data collected for this study on the examination of the nature of creativity, this chapter will conclude with a discussion of how school music education may help initiate a dialogue on the politics and nature of creativity and cultural identity in response to the challenges of contemporary political and cultural values between creativity and Confucianism that prevail in the global age of China.
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Pascall, Gillian, and Sirin Sung. "Conclusion: Confucianism or Gender Equality?" In Gender and Welfare States in East Asia. Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137314796_9.

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Lo, Ping-Cheung. "Jiang Qing’s Arguments on the Inevitable and Permanent Conflict between the Christian Faith and Chinese Culture and on Establishing Confucianism as the State Religion." In Philosophical Studies in Contemporary Culture. Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-1542-4_11.

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Fuehrer, Bernhard. "14. State Power and the Confucian Classics: Observations on the Mengzi jiewen and Truth Management under the First Ming Emperor." In Confucianisms for a Changing World Cultural Order, edited by Roger T. Ames and Peter D. Hershock. University of Hawaii Press, 2017. http://dx.doi.org/10.1515/9780824873325-015.

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Ochiai, Emiko, and Ken’ichi Johshita. "Prime Ministers’ Discourse in Japan’s Reforms since the 1980s: Traditionalization of Modernity rather than Confucianism." In Gender and Welfare States in East Asia. Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137314796_8.

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You, Zhuran, A. G. Rud, and Yingzi Hu. "Confucianism’s Ascent to State Orthodoxy: The Philosophy of Moral Education in the Western Han Dynasty." In The Philosophy of Chinese Moral Education. Palgrave Macmillan US, 2018. http://dx.doi.org/10.1057/978-1-137-56434-4_5.

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Conference papers on the topic "Confucianism and state"

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Dostonjon, Rapikov. "BUSINESS RELATIONS IN THE PROCESS OF INTERCULTURAL COMMUNICATION OF MODERN KOREAN SOCIETY." In UZBEKISTAN-KOREA: CURRENT STATE AND PROSPECTS OF COOPERATION. OrientalConferences LTD, 2021. http://dx.doi.org/10.37547/ocl-01-31.

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Zhao, Zhenzhou. "Confucianism in China’s Political Education: From State Curriculum to Student Voices." In 2024 AERA Annual Meeting. AERA, 2024. http://dx.doi.org/10.3102/2101704.

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DISSANAYAKE, Ishini Samadhi. "HAPPINESS THROUGH THE CONFUCIUS’S PHILOSOPHICAL THEORY." In Proceedings of The Third International Scientific Conference “Happiness and Contemporary Society”. SPOLOM, 2022. http://dx.doi.org/10.31108/7.2022.13.

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Confucius was born over 2,500 years ago and Confucius died at the age of 72 in 479 BCE (Rainey 2010: 21). Though he is called Confucius throughout most of the world, that name is actually the Latinized form of his Chinese name, Kong Fuzi, or Master Kung (Dorothy &amp; Hoobler 2009: 10).Confucianism became the ascendant philosophical system of China for more than 2,000 years. It is a system of thought based on the teachings of Confucius, who lived from 551 to 479 BCE (Dorothy &amp; Hoobler 2009: 10). It has been imbued in every aspect of Chinese life which steeps through its history, state affa
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