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Journal articles on the topic 'Confucianism Communism and Christianity'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

FERLANTI, FEDERICA. "The New Life Movement in Jiangxi Province, 1934–1938." Modern Asian Studies 44, no. 5 (January 26, 2010): 961–1000. http://dx.doi.org/10.1017/s0026749x0999028x.

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AbstractThis paper discusses the origins and the implementation of the New Life Movement (NLM) in the Jiangxi Province between 1934 and 1938. Based upon primary sources produced during this period, it explores how the Nationalist Party utilised the NLM for the purposes of national reconstruction and social mobilisation. The first section analyses how elements of anti-communism, Christianity and state Confucianism came into play in the NLM; the second section analyses how the Nationalists reinforced the idea of ‘hygienic modernity’ by projecting it into the realms of state building and mass mobilisation; the third section discusses the changes introduced in society by the Nationalists with the creation of semi-governmental organisations; and the fourth section examines the involvement of the NLM with preparation for the war against Japan (1937–1945). The paper argues that the NLM had a lasting impact on Chinese society, and it contributed to shape citizenship and national identity.

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Shih, C. Y. "Significance of Hong Kong’s Perspective on China." China Report 54, no. 1 (January 25, 2018): 15–24. http://dx.doi.org/10.1177/0009445517744404.

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Hong Kong exemplifies a geo-cultural path that the literature on hybridity has not seriously considered. Hong Kong’s particular geo-cultural path is different from what the literature refers to as hybridity because Hong Kong’s identity encompasses non-synthetic, lingering Confucian, Christian, liberal, patriotic and other identities that exist parallel to each other, rather than merging into a certain hybrid identity. Because of this unique identity, the already hybrid identity of Hong Kong could disintegrate at any time because of re-imagined or re-enacted traditions. In other words, the coexisting parallel identities support a cyclical historiography rather than the celebrated postcoloniality that moves Hong Kong irrevocably away from any alleged past. Hong Kong demonstrates this constant re-appealing that takes place on the basis of solid traditions in Confucianism, Christianity and patriotism, in addition to the familiar liberalism and anti-Communism. Chineseness has become extremely difficult to define and attempts at doing so generate bitter feelings.

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Awang, Azarudin, Wan Helmy Shahriman Wan Ahmad, and Ahmad Faizal Ramly. "Peranan Kuala Terengganu Sebagai Pusat Kegiatan Agama Komuniti Cina." ‘Abqari Journal 24, no. 1 (April 23, 2021): 137–54. http://dx.doi.org/10.33102/abqari.vol24no1.393.

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Kebanyakan komuniti Cina di negeri Terengganu tinggal di daerah Kuala Terengganu yang berfungsi sebagai ibu negeri, pusat pentadbiran, pusat perniagaan negeri dan pusat keagamaan mereka. Kajian ini bertujuan menjelaskan tentang peranan Kuala Terengganu sebagai pusat perkembangan agama-agama bagi komuniti Cina di negeri ini. Metodologi kajian ini dilakukan melalui kaedah temu bual ke atas lima orang pemimpin badan agama di negeri ini. Hasil kajian menunjukkan bahawa kebanyakan komuniti Cina di negeri Terengganu berpegang kepada agama Buddha, Taoisme dan Confucianisme dan sebahagian daripada mereka memeluk agama Kristian dan Islam. Most of the Chinese community in Terengganu live in Kuala Terengganu area which serves as the capital, administrative, business and religious center of the state. This study aims to explain the role of Kuala Terengganu as a center for the development of religions for the Chinese community in this state. The methodology of this study is conducted through series of interview with 5 religious leaders. The result reveals that most of the Chinese communities in the state of Terengganu adhere to Buddhism, Taoism and Confucianism while some of them embrace Christianity and Islam.

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Zagonari, Fabio. "Comparing Religious Environmental Ethics to Support Efforts to Achieve Local and Global Sustainability: Empirical Insights Based on a Theoretical Framework." Sustainability 12, no. 7 (March 25, 2020): 2590. http://dx.doi.org/10.3390/su12072590.

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This paper develops a theoretical framework to assess the feasibility of environmental sustainability solutions, at local and global levels, based on the religious environmental ethics of several key religions: Hinduism (including Jainism), Buddhism (including Confucianism and Daoism), Judaism, Christianity (Catholicism, Eastern Orthodoxy, Protestantism), and Islam. Solutions are defined in terms of consumption (measured by GDP), environment use (measured by the ecological footprint), and welfare for representative individuals. Empirical insights for alternative religious environmental ethics focus on the relative importance attached to the consumption of goods (α) vs. involvement in a (local/global) community, and on the importance attached to the environment within the (local/global) community (μ). In terms of feasibility for national environmental problems (i.e., pairs of α and μ achieving sustainability, in countries where the religion is a majority) and consistency (i.e., coherence with the religion’s precepts) of policies for national environmental problems: Hinduism = uddhism > Islam > Judaism. Christianity produced no feasible solutions. In terms of effectiveness for global environmental problems (i.e., pairs of α and μ achieving global sustainability, if inequalities among nations are reduced in the future) and replicability for local environmental problems (i.e., pairs of α and μ achieving sustainability in countries where the religion is a minority): Hinduism = Buddhism > Judaism > Islam.

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5

Huang, Shiun-wey. "Deprivation, Compensation and Religion: The Rise and Fall of Jehovah's Witnesses in Han Chinese Dominant Chishang Township, Eastern Taiwan." Studies in World Christianity 23, no. 2 (August 2017): 141–61. http://dx.doi.org/10.3366/swc.2017.0181.

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Chishang Township, of Taitung County, is situated in the central part of the Hwadong Rift Valley in Eastern Taiwan, with a population of approximately 9,000 people. Minnan and Hakka groups that moved to this area from Western Taiwan after the 1920s are the major residents. The other 20 or so per cent consists of the Amis peoples, the most significant minority ethnic group in the Chishang area, who arrived from Southern Taiwan after the 1830s. The primary religion in this area is a folk religion blending Confucianism, Buddhism and Taoism. After the establishment of worship centred on the Yuqing Temple in the late 1950s, Han religion consolidated its dominance in Chishang Township. However, the Jehovah's Witnesses started to propagate their Kingdom Hall among the Amis in the late 1930s during the Japanese rule. In the 1950s to 1960s after Taiwan came under Chinese Nationalist (KMT) rule, at least 70 per cent of the local Amis accepted this branch of Christianity. Although there is presently a high proportion of Amis that have converted to the Han religion, there is still a significant Jehovah's Witnesses presence within the Amis community. This paper employs historical documentation and fieldwork data to explore the history and social background of the developments of different denominations of Christianity in Chishang Township and the changes in the local Amis religious landscape. I will focus on the rise and fall of different Christian denominations in Amis society under the dominance of Han religion, specifically the Jehovah's Witnesses Kingdom Hall.

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6

이은선. "Other Confucianism, other Christianity." YANG-MING STUDIES ll, no. 42 (December 2015): 235–76. http://dx.doi.org/10.17088/tksyms.2015..42.008.

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7

Mungello, D. E., and John D. Young. "Confucianism and Christianity: The First Encounter." American Historical Review 95, no. 3 (June 1990): 882. http://dx.doi.org/10.2307/2164428.

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8

Liang, Chia-Yu. "Christianity, Confucianism, and modern Chinese Revolution." Political Theology 20, no. 8 (October 29, 2019): 711–13. http://dx.doi.org/10.1080/1462317x.2019.1681120.

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9

Suparta, Suparta. "Strategi Pendidikan Toleransi Beragama dan Implikasinya terhadap Keutuhan NKRI di Bangka Belitung." Edugama: Jurnal Kependidikan dan Sosial Keagamaan 6, no. 1 (July 31, 2020): 93–110. http://dx.doi.org/10.32923/edugama.v6i1.1749.

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This article aims to review and describe the strategy of religious tolerance education and its impact on the integrity of the Negara Kesatuan Republik Indonesia (NKRI) in Bangka Belitung. In the Bangka Belitung Islands, the life of the people is very heterogeneous and has a high level of plurality. There are many portraits of the diversity of ethnicities, cultures, religions, ethnicities and languages that are integrated into the social dynamics of the people in Bangka Belitung. Of course, this plurality has the potential to cause horizontal conflict in society. Therefore, to study and examine in depth this reality an in-depth interview technique is used to obtain clear information about the principles of religious tolerance from the perspective of Islam, Christianity, Buddhism, Hinduism, and Confucianism. As a result, there are three educational strategies that can be developed by religious communities in Bangka Belitung; first, the strategy of educating the internal religious community; second, the strategy of educating people to maintain harmony between fellow religious communities; and third, the strategy of educating people to maintain harmony with the government. Artikel ini bertujuan untuk mengulas dan memaparkan strategi pendidikan toleransi beragama dan dampaknya terhadap keutuhan Negara Kesatuan Republik Indonesia (NKRI) di Bangka Belitung. Di Kepulauan Bangka Belitung kehidupan masyarakatnya sangat heterogen dan memiliki tingkat pluralitas yang tinggi. Ada banyak potret keragaman suku, budaya, agama, etnis, dan bahasa yang menyatu dalam dinamika sosial masyarakat di Bangka Belitung. Tentu, pluralitas tersebut berpotensi menimbulkan konflik horizontal di tengah masyarakat. Oleh karena itu untuk mengkaji dan menelaah secara mendalam realitas tersebut digunakan teknik wawancara mendalam untuk mendapatkan informasi yang jelas mengenai prinsip toleransi beragama dalam perspektif agama Islam, Kristen, Budha, Hindu, dan Konghucu. Hasilnya, ada tiga strategi pendidikan yang dapat dikembangkan oleh umat beragama yang ada di Bangka Belitung; pertama, strategi mendidik dalam internal umat beragama; kedua, strategi mendidik umat untuk menjaga kerukunan antara sesama umat beragama; dan ketiga, strategi mendidik umat untuk menjaga kerukuan dengan pemerintah.

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10

Seo, Anna. "Xu Guangqi’s Thought On Supplementing Confucianism With Christianity." Lingua Cultura 6, no. 1 (May 31, 2012): 108. http://dx.doi.org/10.21512/lc.v6i1.398.

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Xu Guangqi is one of the most influential Chinese scholars who accepted Christian faith during the late Ming dynasty. His idea of “supplementing Confucianism and replacing Buddhism by Christianity” had great impact on the development of Christianity in China. His idea, however, has often been accused of syncretism, and genuineness of his Christian faith has been put into question. Some argue that his theology lacks Christology. Others suggest that his ultimate goal was to achieve the Confucian political ideals through adopting some of the Christian moral teachings. Through the analysis of Xu Guangqi’ works and life, we find that he accepted all the essential Christian doctrines and Christology is the core of his understanding of “Tianzhu”. His view on Confucianism itself istransformed through Christian perspective. In his new understanding, the ultimate goal of Confucianism is to serve and to worship “Tianzhu”，same as Christianity. The ultimate problem of life is to save one’s soul.Xu Guangqi considered his scientific works as a way to propagate Christian faith,since science was seen as an integral part of Christian thought and practice. His idea of “supplementing Confucianism by Christianity” integrated Confucianism into the overarching framework of Christian thought.

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Muas, R. Tuty Nur Mutia Enoch. "KONFUSIANISME SEBAGAI SABUK PENGAMAN RRT." Paradigma: Jurnal Kajian Budaya 10, no. 2 (August 31, 2020): 206. http://dx.doi.org/10.17510/paradigma.v10i2.306.

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<p>The slogans propagated by Chinese leader Hu Jintao—namely “rise in peace”, “a harmonious socialist society”, and “a harmonious world”—reflects the country’s age-old Confucian values. Considering the fact that the PRC only recognizes communism as the state ideology and that Confucianism was subjected to harsh criticism during the Cultural Revolution era (1966–1976), the presence of Confucian values in PRC’s political propaganda becomes an interesting research topic. Both Confucianism and communism<br />put the state as the center of power and sovereignty. This research used the historicalchronological approach by examining the attitude of the PRC government towards Confucianism from 1980 to 2012. Results show that such a consistent philosophy has been successful in strengthening the government’s legitimacy. As it continues to rise, the PRC needs to adopt a robust philosophical basis such as Confucianism to serve as part of its soft power. Confucianism has been adjusted to the country’s current situations<br />and utilized so extensively for decades that it can be considered as PRC’s main vehicle for national development. This article examines and presents the historical role of Confucianism in PRC’s rise.</p>

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12

James McMullen. "Confucianism, Christianity, and Heterodoxy in Tokugawa Japan." Monumenta Nipponica 65, no. 1 (2010): 149–95. http://dx.doi.org/10.1353/mni.0.0115.

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13

Weiming, Tu. "Special Topic: Creativity in Christianity and Confucianism." Dao 6, no. 2 (June 19, 2007): 115–24. http://dx.doi.org/10.1007/s11712-007-9006-0.

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Cummings Neville, Robert. "Special Topic: Creativity in Christianity and Confucianism." Dao 6, no. 2 (June 7, 2007): 125–30. http://dx.doi.org/10.1007/s11712-007-9007-z.

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15

Wai Luen, Kwok. "The Christ-human and Jia Yuming's Doctrine of Sanctification: A Case Study in the Confucianisation of Chinese Fundamentalist Christianity." Studies in World Christianity 20, no. 2 (August 2014): 145–65. http://dx.doi.org/10.3366/swc.2014.0083.

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Cai Renhou, a prominent New Confucian scholar, has challenged the notion that Christianity can affirm that ‘everyone can be Christ’. This article will, however, explore the doctrine of sanctification of Jia Yuming (1880–1964), a Chinese fundamentalist theologian who constructed a Chinese Christian teaching of the self-cultivation of heart and mind with the objective of encouraging people to become ‘Christ-human’, thus having a life which is Christ. It argues that Jia's training and background, his natural theology and his belief in the possibility of a collaboration between Confucianism and Christianity on moral issues made him affirm a convergence between Christianity and Confucianism and to assert that Christianity and Confucianism could learn from each other – a surprising move in the light of the impression we commonly have of fundamentalist theology. The article examines Jia's strategy of connecting Christianity with Chinese culture and points out that Jia's fundamentalism seems to provide a protection against heretical teachings, a feature which might gain the acceptance of conservative Christians for incorporating ‘heathen’ thought into the Christian faith. Taken together, these points suggest a remarkably multifaceted confrontation, interaction, assimilation and mutual transformation between Christianity and Chinese culture.

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SERNELJ, Téa. "Modern Confucian Objection against Communism in China." Asian Studies 7, no. 1 (January 31, 2019): 99–113. http://dx.doi.org/10.4312/as.2019.7.1.99-113.

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The article investigates the political views of one of the most prominent representatives of the so-called second generation of Modern Confucianism, Xu Fuguan. It reveals his unique position within this intellectual movement. Even though all other adherents of Modern Confucianism were focused upon metaphysics and ontology rather than political theory, Xu believed that these lines of thought could not contribute enough to solving the various urgent social and political problems of modern China. In this regard, the present article focuses upon a critical analysis of Xu’s critique of the Chinese Communist Party. The author presents and evaluates his critique mainly with regard to his search for a resolution of the problematic and chaotic political and social situation of China during the first half of the 20th century. In conclusion, the author provides a critical evaluation of Xu’s social democratic thought and particularly of his attitude towards the Chinese Communist Party.

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Grosse, Ingrid. "Gender Values in Vietnam—Between Confucianism, Communism, and Modernization." Asian Journal of Peacebuilding 3, no. 2 (November 30, 2015): 253–72. http://dx.doi.org/10.18588/201511.000045.

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Kiktenko, V. "Confucianism and/or communism: Сhina’s prospects of political development." World of the Orient 2013, no. 2-3 (September 30, 2013): 160–71. http://dx.doi.org/10.15407/orientw2013.02.160.

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BELL, DANIEL A. "From Communism to Confucianism: China's Alternative to Liberal Democracy." New Perspectives Quarterly 27, no. 2 (April 2010): 18–27. http://dx.doi.org/10.1111/j.1540-5842.2010.01151.x.

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20

Reber, Calvin H. "Book Review: Confucianism and Christianity: The First Encounter." Missiology: An International Review 18, no. 3 (July 1990): 366–67. http://dx.doi.org/10.1177/009182969001800332.

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21

Liang, Hong. "Gibt es eine konfuzianische Zivilität?" Evangelische Theologie 76, no. 5 (October 1, 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 can turn from a state ideology into a civil society movement.

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22

Blado, Joseph, and Tyler Dalton McNabb. "Confucianism and the Liturgy." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 4, no. 1 (September 1, 2020): 53–63. http://dx.doi.org/10.14428/thl.v3i3.20653.

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In Confucian thought, there exists a functional view of rituals in which the participation in ritualistic practices brings about human flourishing. Call this the Confucian Ritual Principle (CRP). Utilizing contemporary psychology, in this paper, we argue for CRP. After linking rituals to human flourishing, we argue that on the hypothesis that Christianity is true, we would expect God to establish highly ritualistic and dogmatic liturgies. Put slightly differently, we argue that we should expect what we call 'high church' on the Christian hypothesis. We then move to engage two objections to our argument. First, we respond to an argument that low church traditions are compatible with CRP. Second, we respond to an objection that argues against the ritual thesis, based on the flourishing of low church traditions.

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23

HSIEH, Chih Wei. "轉變與堅持: 回應婚姻與家庭觀念的改變." International Journal of Chinese & Comparative Philosophy of Medicine 16, no. 2 (January 1, 2018): 29–33. http://dx.doi.org/10.24112/ijccpm.161644.

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LANGUAGE NOTE | Document text in Chinese; abstract in English only.As the cornerstone of today’s pro-same-sex-marriage rhetoric, Western Liberalism is often placed in opposition to Christianity and Confucianism. Under a fashionable preference for liberal values, Christianity and Confucianism’s adaptation to the modern value of gender equality has been under-valued. Gender neutrality remains controversial in Christianity and Confucianism because distinct gender roles serve to maintain morality. Further, the shortcomings of liberally oriented family values and the danger of favoringindividuality over social norms are often undiscussed. This article aims to remind readers that rights ought to be balanced with morality, and that traditional values can still serve our present age, even in the face of change.DOWNLOAD HISTORY | This article has been downloaded 351 times in Digital Commons before migrating into this platform.

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소요한. "An Encounters of Early Korean Christianity and Neo-Confucianism." Theological Forum 92, no. ll (June 2018): 221–44. http://dx.doi.org/10.17301/tf.2018.92..007.

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Kim, Jung Han. "Christianity and Korean Culture: The Reasons for the Success of Christianity in Korea." Exchange 33, no. 2 (2004): 132–52. http://dx.doi.org/10.1163/1572543042434934.

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Abstract: In this article the author presents a short survey of the development of Protestantism in Korea. Meanwhile he shows the importance of the religious background of the Koreans for their acceptance of Protestantism. Especially the Shamanistic beliefs and Confucianism had ripened the minds of the Korean people in a certain sense. But the political attitude of the Protestants in the resistance against the Japanese colonizers played also a prominent role. The author offers also an evaluation of the use of Korean terms in the vocabulary of the church.

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Ali, Forkan. "The Origins of Contemporary Moral Education and Political Ideology in Confucian-Marxist Hồ Chí Minh’s Vietnam." Asian Studies 8, no. 2 (May 20, 2020): 115–34. http://dx.doi.org/10.4312/as.2020.8.2.115-134.

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As an emerging East-Asian country, Vietnam has been influenced by the forces of communism, colonialism and predominantly Confucianism. Though Confucianism has an enduring operational history in Vietnam, Singapore, Korea, Japan, Hong Kong and Taiwan, after the nineteenth century it takes a different turn and plays an effective role in contemporary social, political and cultural milieus in this emerging part of the world. In the context of the genealogical ups and downs of Confucianism in East Asian countries like Vietnam, this critical analytical essay discusses Confucianism as trans-national phenomena and a certain way of thinking which has been transformed historically across generations and influenced moral educational and political ideologies of the peoples of Asia. Confucian values have strong practical implications with regard to Asian societies, politics, cultures, religions and education systems. In particular, this article attempts to demonstrate how Confucianism continues to function despite the influences of Marxism and European colonialism in Vietnam, and how it contributed to shaping the present-day country.

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권기성. "A Comparative Study on the Healing: Confucianism, Counseling and Christianity." Journal of Association for Korean Public Administration History ll, no. 30 (June 2012): 241–72. http://dx.doi.org/10.15856/jakpah.2012..30.241.

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Davies, Oliver. "Meister Eckhart's Ethical Universalism, Confucianism, and the Future of Christianity." Journal of Chinese Philosophy 41, S1 (December 2014): 651–68. http://dx.doi.org/10.1111/1540-6253.12145.

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Davies, Oliver. "Meister Eckhart’s Ethical Universalism, Confucianism, and the Future of Christianity." Journal of Chinese Philosophy 41, no. 5 (March 3, 2014): 651–68. http://dx.doi.org/10.1163/15406253-04105009.

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Meister Eckhart is known for having developed a sophisticated form of inclusivist Christian universalism in the late Middle Ages. This universalism arose from the particular “globalizing” contexts of his times, for which there are real parallels in our own day. The author argues that in key respects, Eckhart’s ethical universalism shows strong affinities with Confucian principles, and can be informed by these as set out historically by Xinzhong Yao and in a contemporary setting by Tu Weiming. In the conclusion, the author sketches the possible influence of Confucianism on a future Christianity, in the light of the Eckhartian universalist inheritance.

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Konior, Jan. "Confession Rituals and the Philosophy of Forgiveness in Asian Religions and Christianity." Forum Philosophicum 15, no. 1 (June 1, 2010): 91–102. http://dx.doi.org/10.35765/forphil.2010.1501.06.

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In this paper I will take into account the historical, religious and philosophical aspects of the examination of conscience, penance and satisfaction, as well as ritual confession and cure, in Confucianism, Buddhism and Taoism. I will also take into account the difficulties that baptized Chinese Christians met in sacramental Catholic confession. Human history proves that in every culture and religion, man has always had a need to be cleansed from evil and experience mutual forgiveness. What ritual models were used by Confucianism, Buddhism and Taoism? To what degree did these models prove to be true? What are the connections between a real experience of evil, ritual confession, forgiveness and cure in Chinese religions and philosophies?

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Mariem, Khmiri. "The Seeds of communism in christianity: Reality and limitations." International Journal of English and Literature 5, no. 4 (June 30, 2014): 91–96. http://dx.doi.org/10.5897/ijel2013.0526.

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Ballhatchet, Helen. "Confucianism and Christianity in Meiji Japan: the case of Kozaki Hiromichi." Journal of the Royal Asiatic Society of Great Britain & Ireland 120, no. 2 (April 1988): 349–69. http://dx.doi.org/10.1017/s0035869x00141620.

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The path followed by Protestant Christianity in Meiji Japan (1868–1912) has frequently been viewed as an index to the general process of Japanese development up to World War II. The beginnings seemed promising. According to the accepted picture, the early converts included a significant number of young ex-samurai whose clan had not supported the winning side in the Meiji Restoration. The new regime dismantled the feudal order which had given their lives purpose and meaning, and they felt alienated and rejected as a result. They first came into contact with Christianity from a desire to study Western learning and thus make a new start in life; they were indifferent, or even hostile, to the Western religion itself. The early missionaries and foreign teachers who led them to Christianity in spite of such initial attitudes seem to have been, if not men with actual military experience, people of strong personality and puritanical ideals. Matching samurai stereotypes of courage and single-minded determination as they therefore did, they attracted the admiration and loyalty of their lordless pupils, who pledged themselves, through their teachers, to Christ. Conversion was often accompanied by the discovery of a new purpose in life, the task of spreading the new religion. This was a restatement of the samurai obligation to set a spiritual example to others, and also represented a patriotic mission to save the nation both morally and materially, through providing the proper basis for the adoption of Western civilization.

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Lee, Daniel Chungsoon. "Christianity Encounters Confucianism : Spiritual Formation in a Comparative Perspective in Korea." Theology and Praxis 55 (July 30, 2017): 331–58. http://dx.doi.org/10.14387/jkspth.2017.55.331.

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Lee, Jeong-Kyu. "Establishment of Modern Universities in Korea." education policy analysis archives 9 (July 31, 2001): 27. http://dx.doi.org/10.14507/epaa.v9n27.2001.

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The purpose of this study is to examine the historical factors which affected the rise of modern higher education during the late Choson period (1880-1910), and to analyze the implications of these historical factors on educational policies in contemporary higher education in Korea. The rise of modern higher education in Korea can be viewed as occurring in three principal phases: Confucian Choson Royal Government, Western Christian missionaries, and patriotic nationalists. The author points out that the major historical factors influencing the development of modern higher education were Confucianism, Christianity, and Korean nationalism. In particular, Confucianism and Christianity have had substantial impacts on the planning of educational policies in contemporary Korean higher education; the former is viewed as an original source of educational enthusiasm which has expanded Korean higher education, and the latter a matrix of modern Korean higher education which has embodied educational enthusiasm.

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Wong, Sam, and Brian Wong. "Chinese Perceptions of American Democracy: Late Qing Observers and Their Experiences with the Chinese Exclusion Act." Journal of American-East Asian Relations 27, no. 4 (December 16, 2020): 315–46. http://dx.doi.org/10.1163/18765610-27040002.

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Abstract Analysis of the writings of Kuang Qizhao and other Chinese self-strengtheners suggests that their emphasis on promoting education before democracy and continuing to endorse classical Confucianism were not signs of a retrograde kind of conservatism, but an entirely rational decision based on the actual experiences of late Qing observers of 19th Century American democracy. Observing the U.S. Congress’s passage of the Chinese Exclusion Act of 1882, Chinese officials observed the real dangers of demagogue led populism without an educated, moral citizenry and the apparent importance of Christianity to creating the moral foundation for an effective modern society. For Kuang, Confucianism was equivalent to Christianity to establish that moral basis, and not a conservative desire to preserve the old social order. Kuang would pass on his thoughts to some of China’s most important reformers and officials on his return home, suggesting he and the officials he associated with had a more realistic and sophisticated understanding of American society and democracy than is currently assumed.

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36

Swatos, William H., and Niels C. Nielsen. "Christianity after Communism: Social, Political, and Cultural Struggle in Russia." Sociology of Religion 57, no. 1 (1996): 112. http://dx.doi.org/10.2307/3712016.

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Wood, James E., and Niels C. Nielsen. "Christianity after Communism: Social Political, and Cultural Struggle in Russia." Journal for the Scientific Study of Religion 34, no. 4 (December 1995): 540. http://dx.doi.org/10.2307/1387360.

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Meynard, Thierry. "Beyond Religious Exclusivism: The Jesuit Attacks against Buddhism and Xu Dashou’s Refutation of 1623." Journal of Jesuit Studies 4, no. 3 (June 1, 2017): 415–30. http://dx.doi.org/10.1163/22141332-00403003.

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The article examines the dynamics of religious competition brought into Asia by Christianity in the sixteenth and seventeenth centuries. More specifically, it analyzes how Xu Dashou adopted an exclusivist approach in order to defend his own traditions, leading him to a full rejection of Christianity. After engaging himself for some time in an anti-Christian campaign, he understood that the exclusivist approach he had embraced was not congenial with his own traditions and, drawing from the metaphysical insights of Buddhism and Confucianism on ultimate reality and truth, he showed a way beyond religious exclusivism.

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Jang, Chun seok. "Study on Symbol of Representative plant viewed in Confucianism, Buddhism and Christianity." JOURNAL OF CHINESE HUMANITIES 67 (December 31, 2017): 237–50. http://dx.doi.org/10.35955/jch.2017.12.67.237.

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Kim, Halla. "Korean Religions in Relation: Buddhism, Confucianism, Christianity ed. by Anselm K. Min." Journal of Korean Religions 8, no. 1 (2017): 221–26. http://dx.doi.org/10.1353/jkr.2017.0009.

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배요한. "An Encounter between Confucianism and Christianity: Focusing on Yi Byeok’s『Seonggyo-yoji』." Korea Presbyterian Journal of Theology ll, no. 41 (July 2011): 393–415. http://dx.doi.org/10.15757/kpjt.2011..41.016.

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42

Brodetsky, Oleksandr. "Humanistic effects of the value synergy of religious ethical ideas: the methodological platform and applied horizons." Ukrainian Religious Studies, no. 89 (December 10, 2019): 13–25. http://dx.doi.org/10.32420/2019.89.1532.

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Abstract. The article substantiates the relevance of complex researches aimed at expert understanding of the humanistic potential of ethical ideas of different religious traditions and clarifying the conditions of their effectiveness in modern reality. Methodological guidelines for such studies are Kant's ethicotheology; ethical doctrine of N. Hartmann; Berdyaev's ethics of creativity; E.Fromm’s demarcation of the foundations of authoritarian and humanistic religiosity; D.Ikeda's ideas about the primacy of cultural dialogue of religions over their dogmatic or corporate isolationism. The author models the possibilities of synthesis of comparative, dialectical, phenomenological, hermeneutic, synergetic methodological strategies in understanding of the value vectors of religious ethics. It is noted that the content of the term "religious ethics" (or "ethics of religions") is not limited to a system of canonized, "once and for all" formulations, norms and prohibitions of a particular religion. Religious ethics is a broad value and social space of human interaction and cultural creation. No less than canons and dogmas, it is also defined by practical patterns of forming relationships in a particular religious community as a hotbed of intense value exchange. The specificity of the principle of humanistic synergy of different traditions religious-ethical ideas is substantiated. It is proved that in the conditions of a globalized, post-information society there are many opportunities for constructive action of this principle. After all, religious meanings are penetrating to the consciousness of people not only within the confessional upbringing and “catechization”. Often they are mastered through individual, autonomous forms of socialization of the individual. That is, the level of cultural development, education and self-education, and involvement in one or another information "field of attraction" are important here. The author of the report identifies a specific vision of the value core of a number of religious traditions of the world, which can be productively used for the humanistic synergy of relevant religious and ethical ideas. He summarizes this core with the example of humanist ideas and practical examples of Hinduism, Jainism, Confucianism, Judaism, Christianity and Islam. At the same time, he identifies the value antipodes of humanistic virtues present in these religious traditions and analyzes the ways of their social cultivation preventing The emphasis of the study is extrapolated to the Ukrainian context of the functioning of religious and religious education, as well as to the issues of applied ethics and civil responsibility of religious communities, their leaders and activists. It is concluded that among the important conditions for the humanization of the functioning of religious structures in modern society – the optimization of the communicative "climate" of educational projects, the development of practical dialogue with respect to other religions and worldviews, the active introduction of philosophical and academic religious and religious studies, which educates future religious leaders. Accordingly, the prospects for further research in this methodological key lead to a detailed reflection on the educational, communicative, media, cultural and aesthetic, legal conditions of harmonizing the humanistic value orientations of the ethics of religions and the practice of living of confessions and religious communities.

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Yang, Joonseok. "Tomáš Masaryk and Syngman Rhee’s Perception of Democracy, Christianity, and Communism." East European and Balkan Institute 42, no. 3 (August 30, 2018): 137–76. http://dx.doi.org/10.19170/eebs.2018.42.3.137.

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Trott, Garrett B. "Book Review: Sacred Texts Interpreted: Religious Documents Explained." Reference & User Services Quarterly 58, no. 2 (January 18, 2019): 129. http://dx.doi.org/10.5860/rusq.58.2.6949.

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Sacred Texts Interpreted (STI) is a collection of religious texts from a variety of different religions. It begins with two brief chapters introducing this work and providing some general insight regarding how one should read sacred texts. The remaining thirteen chapters provide sacred texts from different religions: Baha’ism, Buddhism, Christianity, Confucianism, Daoism, Hinduism, Islam, Jainism, Judaism, Mormonism, Shinto, Sikhism, and Zoroastrianism.

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Choi, Woo-Young. "God's Will and Human Remembrance: A Study on Death in Confucianism and Christianity." Jonrnal of Social Thoughts and Culture 20 (November 30, 2009): 101. http://dx.doi.org/10.17207/jstc.2009.11.20.101.

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Rigdon, Susan. "Communism or the Kingdom: 'Saving' China, 1924-1949." Social Sciences and Missions 22, no. 2 (2009): 168–213. http://dx.doi.org/10.1163/187489309x12517973174365.

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AbstractThis paper identifies commonalities between Marxian economic principles and the socio-economic goals of Social Gospel missionaries in China in the quarter century between 1924 and 1949. It argues that the unbreachable divisions between missionaries, including those who advocated for a "Christian communism," and the communist party were rooted, on the Christian side, in a rejection of violence and coercive methods of policy implementation rather than in opposition to socialism. On the communist side opposition was not to specific tenets of Christianity but to foreign-funding and leadership and to the perception of American Christians as agents of an imperialist country.

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Gwon, Sang-woo. "A Research on Confucian Christianity in the An-Dong region (1) - An Approach to Confucianism and Christianity via ‘Intercultural Philosophy’ -." Journal of Korean Philosophical Society 145 (February 28, 2018): 119–41. http://dx.doi.org/10.20293/jokps.2018.145.119.

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Ahn, Shin. "The International Religious Network of Yun Chi-ho (1865–1965: Mission or Dialogue?" Studies in Church History. Subsidia 14 (2012): 228–35. http://dx.doi.org/10.1017/s0143045900003963.

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For five hundred years (1392–1910, Neo-Confucianism had been the state religion in Korea before Christianity was transmitted by Western missionaries. In the eighteenth and nineteenth centuries, French Catholic missionaries taught the Christian message without permission, resulting in severe persecution by the Korean rulers. But during the late nineteenth century American Protestant missionaries secured permission from the Korean king and started educational and medical missionary work, rather than engaging in direct evangelical activity.

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Lim, Hyeongkwon. "Religious Perspectives on Aging and Death: A Comparative Analysis among Confucianism, Buddhism, and Christianity." Korean Journal of Research in Gerontology 26, no. 2 (December 31, 2017): 171–82. http://dx.doi.org/10.25280/kjrg.26.2.4.

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CHOI, Seong-Hun. "The Principles of Christian Death Education: A Comparative Study of Christianity, Confucianism, and Buddhism." KOREA PRESBYTERIAN JOURNAL OF THEOLOGY 51, no. 3 (September 30, 2019): 183–204. http://dx.doi.org/10.15757/kpjt.2019.51.3.007.

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