Relevant bibliographies by topics / Confucianisme contemporain

Contents

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

Academic literature on the topic 'Confucianisme contemporain'

Author: Grafiati
Published: 4 June 2021
Last updated: 5 February 2022

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Journal articles on the topic "Confucianisme contemporain"

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Thoraval, Joël. "Expérience confucéenne et discours philosophique [Réflexions sur quelques apories du néo-confucianisme contemporain]." Perspectives chinoises 71, no. 1 (2002): 64–83. http://dx.doi.org/10.3406/perch.2002.2754.

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Thoraval, Joël. "Sur la transformation de la pensée néo-confucéenne en discours philosophique moderne. Réflexions sur quelques apories du néo-confucianisme contemporain." Extrême orient Extrême occident 27, no. 27 (2005): 91–119. http://dx.doi.org/10.3406/oroc.2005.1199.

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SIGURÐSSON, Geir. "Confucianism vs. Modernity: Expired, Incompatible or Remedial?" Asian Studies 2, no. 1 (May 30, 2014): 21–38. http://dx.doi.org/10.4312/as.2014.2.1.21-38.

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This paper is an exploration of the reappraisal that has been taking place since the 1980s of Confucianism’s suitability for a modernized society. The first section focuses in particular on the discussion that took place in Singapore on Confucianism as a stimulant for economic activity, arguing that it was first and foremost a politically motivated attempt to establish Confucianism as a convenient ideology. I then move to a discussion of recent attempts to rehabilitate Confucianism in the PRC. In the final section, I suggest how Confucianism can be a healthy antidote to some of the ills produced by contemporary capitalist practice.
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AMBROGIO, Selusi. "Moral Education and Ideology: The Revival of Confucian Values and the Harmonious Shaping of the New Chinese Man." Asian Studies 5, no. 2 (June 30, 2017): 113–35. http://dx.doi.org/10.4312/as.2017.5.2.113-135.

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In this paper, we will investigate the re-emergence of Confucianism in contemporary China as a complex intersection of political, cultural, educational and popular perspectives. This resurgence is neither a kind of Chinese Neoclassicism nor a nostalgic backwardness, instead it is the emblem of the new China’s identity. Confucius and Confucianism, violently despised as the remains of feudalism since the May Fourth Movement and during Maoism, are nowadays a fertile source for the fulfilment of “Socialism with Chinese characteristics” (zhongguo tese shehui zhuyi 中国特色社会主义) on both the educational and political levels. We carry out the investigation in three steps: 1. The political rehabilitation of Confucianism as part of the “Chinese dream” (zhongguo meng 中国梦); 2. The common social perception of Confucianism and tradition as a shared and unavoidable background; 3. The definition of two possible Confucianisms (namely New Confucianism and Political Confucianism) and their possible influences on Chinese society and moral education. Our conclusions will deal with Chinese cultural soft power, and the shaping of a new Confucian identity based on both modernity and tradition.
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O’Dwyer, Shaun. "Confucianism’s Prospects, Perfectionism and Liberalism." Comparative Political Theory 1, no. 1 (June 16, 2021): 105–16. http://dx.doi.org/10.1163/26669773-01010007.

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Abstract In this article, I recapitulate the main arguments of my book “Confucianism’s Prospects: a Reassessment” in response to commentators on the book. I elaborate on its capabilities approach normative perspective, its evaluation of Confucian cultural attributions to contemporary East Asian societies, its criticisms of communitarian and political perfectionist arguments for Confucian democracy, and its alternative, modest vision for Confucianism as one of many comprehensive doctrines that can find a safe home within the civil societies of East Asia’s representative democracies.
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Bernardes Carneiro Monteiro, Joaquim Antonio. "Ética e subjetividade no Budismo chinês contemporâneo." EDUCAÇÃO E FILOSOFIA 33, no. 69 (December 30, 2020): 1189–221. http://dx.doi.org/10.14393/revedfil.v33n69a2019-56386.

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Ética e subjetividade no Budismo chinês contemporâneo Resumo: O presente artigo procura pensar as questões da ética e da subjetividade no contexto do pensamento budista na China contemporânea. Ele parte de uma genealogia do conceito de subjetividade conforme desenvolvido através do debate entre a escola Yogacãra do Budismo indiano e o Novo Confucionismo. Ao mesmo tempo, aponta para as possíveis implicações deste conceito de subjetividade em sua relação com as questões éticas presentes na China contemporânea. Palavras-chave: Ética. Subjetividade. Escola Yogacãra do Budismo indiano. Novo Confucionismo. Ethics and subjectivity in contemporary Chinese Buddhism Abstract: This article tries to think the matters of ethics and subjectivity in the context of Buddhist thought in contemporary China. It has its starting point in an analysis of the concept of subjectivity as developed in the debate between the Yogacãra school of indian Buddhism and the New Confucianism. At the same time, it points to the possible implications of this concept of subjectivity for the ethical matters in contemporary chinese society. Keywords: Ethics. Subjectivity. Yogacãra school of indian Buddhism. New Confucianism. Ética y subjetividad en el budismo chino contemporáneo Resumen: Este artículo busca reflexionar sobre cuestiones de ética y subjetividad en el contexto del pensamiento budista en la China contemporánea. Comienza con una genealogía del concepto de subjetividad desarrollado a través del debate entre la escuela Yogacara del budismo indio y el nuevo confucianismo. Al mismo tiempo, señala las posibles implicaciones de este concepto de subjetividad en su relación con los problemas éticos presentes en la China contemporánea. Palabras clave: Ética. Subjetividad. Escuela de yogacara del budismo indio. Nuevo confucianismo. Data de registro: 29/07/2020 Data de aceite: 21/10/2020
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Jenco, Leigh. "How should we use the Chinese past? Contemporary Confucianism, the ‘reorganization of the national heritage’ and non-Western histories of thought in a global age." European Journal of Political Theory 16, no. 4 (April 26, 2017): 450–69. http://dx.doi.org/10.1177/1474885117703768.

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In this essay I argue that recent philosophical attempts to ‘modernise’ Confucianism rehearse problematic relationships to the past that – far from broadening Confucianism’s appeal beyond its typical borders – end up narrowing its scope as a source of scholarly knowledge. This is because the very attempt to modernise assumes a rupture with a past in which Confucianism was once alive and relevant, fixing its identity to a static historical place disconnected from the present. I go on to explore alternative means of situating past thought to present inquiry, by examining a debate among early 20th-century Chinese intellectuals over the value of their past heritage in a modern age. Their diverse responses undermine the certainty of a singular or persistent Chinese past, enabling a creative presentism that encourages deliberate filiation with alternative ‘tracks’ of past practice and thought.
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Jiang, Yi-Huah. "Confucian Political Theory in Contemporary China." Annual Review of Political Science 21, no. 1 (May 11, 2018): 155–73. http://dx.doi.org/10.1146/annurev-polisci-041916-020230.

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This article discusses what traditional Confucian political theory represents and how it is reconstructed by contemporary Confucians to cope with the various challenges that it faces in modern times. Specifically, I examine the school of New Confucianism in Taiwan and Hong Kong, political Confucianism and civic Confucianism in mainland China, and the theory of Confucian political meritocracy. I then analyze how the Communist Party of China attempts to promote Confucianism in order to consolidate its authoritarian rule and what damage this may cause to resurgent Confucianism. Finally, I evaluate the strengths and weaknesses of each approach and suggest some areas of interest for further exploration.
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Zhicheng, Dai. "Connotation of “Belonging-Identity” and contemporary appeal under political confucianism." International Communication of Chinese Culture 7, no. 4 (November 12, 2020): 445–53. http://dx.doi.org/10.1007/s40636-020-00199-6.

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AbstractThe politicization of Confucianism has always been an important dimension to the practice of Confucian realistic values. Strengthening the concept of national identity with Confucianism can maintain the stable order of the country, then realize the enlightenment of social ethics and promote democratic political reform. Yet, Confucianism does not have a specific way to interpret and realize national identity in its cultural connotation. Instead, it shows some meanings of “belonging-identity” in the relationship among individuals, society, and the country. The key point of Confucian “belonging-identity” is its moral nature. We should take the “Supreme goodness” of Confucianism into actualization, socialization, politicization to re-examine and construct an effective mechanism of national identity. Also, Confucianism belongs not only to China. We can apply the Confucian “belonging-identity” system into other Asian countries with similar cultures to realize harmonious relations among individuals, families, and countries. National identity is more a kind of sense, but if we use it in rational political philosophy, such as Confucianism, it can promote the development of democracy of a country.
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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 (April 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 mainland China. Jiang Qing's conception of Confucianism as state religion is then juxtaposed with Chen Ming's articulation of Confucianism as civil religion. In conclusion, the author argues that Confucianism should serve as an ethical resource for the state constitution, as well as a resource for social governance and cultivation.
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Dissertations / Theses on the topic "Confucianisme contemporain"

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M'Bondjo, Maud. "Néo-confucianisme et cosmologie : La notion de "cheng" dans la pensée de Zhou Dunyi (1017-1073)." Paris, INALCO, 2010. http://www.theses.fr/2010INAL0009.

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La présente étude questionne les origines du renouveau confucéen et s’intéresse en particulier à la figure et à la pensée de Zhou Dunyi (1017-1073). La filiation de la Voie (daotong) offre à Zhou Dunyi une position suprême et établit le cosmologique Diagramme du Faîte suprême (Taiji tu), son Propos (Taiji tu shuo) et Traverser les Mutations (Tongshu) comme les textes fondateurs du néo-confucianisme. Or, comment le point de départ de ce mouvement intellectuel majeur pourrait-il être attribué à un quasi inconnu des Song ? De surcroît, comment Zhou Dunyi pourrait-il être le fondateur du néo-confucianisme, puisque la notion centrale de sa pensée (cheng 誠) a été évincée au profit de la notion de principe (li 理) élaborée par l’école Cheng-Zhu ? L’examen de la vie, des influences et des centres d’intérêt de Zhou Dunyi permet de comprendre son engagement dans la vie intellectuelle, politique et sociale des Song. L’analyse étymologique et philosophique de la notion de cheng, abusivement traduite par « sincérité », permet de cerner son interprétation jusqu’aux néo-confucéens majeurs des Song et de constater son importance dans la pensée de Zhou Dunyi. La traduction de ses textes principaux et secondaires, assortis des commentaires de Zhu Xi (1130-1200), offre une base solide pour commenter sa pensée, étudier les polémiques qu’elle soulève ainsi que les liens qu’il entretenait avec le bouddhisme et le taoïsme. Enfin, le constat d’une première modernité du confucianisme des Song conduit à se pencher sur l’évaluation de la pensée de Zhou Dunyi et de la notion de cheng par la deuxième modernité du confucianisme, et en particulier par Mou Zongsan (1909-1995)
The aim of this doctoral dissertation is to discuss the origins of Neo-Confucianism focusing on the figure and thought of Zhou Dunyi (1017-1073). The transmission of the Way (daotong) raises him to a supreme position and establishes the Diagram of the Supreme Ultimate (Taiji tu), its Explanation (Taiji tu shuo) and Penetrating the Book of Changes (Tongshu) as the founding texts of Neo-Confucianism. But how could the founder of a major school of thought be almost unknown during his lifetime? Moreover, how can Zhou Dunyi be considered as the founder of Neo-Confucianism when his major notion (cheng 誠) has been evicted in favour of the Cheng-Zhu school leading notion of principle (li理)? The study of Zhou Dunyi’s life, influences and interests provides an understanding of his commitment to the Song intellectual, political and social life. The etymological and philosophical analysis of the notion of cheng, inappropriately translated as “sincerity”, allows us to clarify its interpretation up to Song major Neo-Confucians and to perceive its importance into Zhou Dunyi’s thought. The translation of his primary and secondary texts, assorted with Zhu Xi’s (1130-1200) commentaries, provides a solid ground to comment his thought, study the debates it raised and the relationships it entertained with Buddhism and Taoism. Finally, the first modernity of Confucianism leads us to study the evaluation of Zhou Dunyi’s thought and the notion of cheng by the second modernity of Confucianism, and by Mou Zongsan (1909-1995) in particular
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Cho, Hwei-Cheng. "Chu Tien-wen : writing 'decadent' fiction in contemporary Taiwan." Thesis, SOAS, University of London, 1999. http://eprints.soas.ac.uk/28803/.

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In recent years, literature in Taiwan has developed dynamically in a context of rapid social change and intense debate in intellectual circles over ideology. Chu Tien-wen (1956- ) is the eldest daughter of the most notable literary family in Taiwan; the principal founder of the "Three-Three" literary coterie in the late 1970s and the most successful screenwriter of the Taiwanese New Cinema in the 1980s. However, as yet no book-length study has been devoted to the works of this important figure in the contemporary Taiwan literary scene. The present thesis is a study of Chu T'ien-wen's work up to 1996, with chapters arranged broadly in chronological order. It traces the formation of her early sinocentric, utopian political and social beliefs, and their modification in the light of her increasing contact with Taiwan-centred Nativist ideas. This study endeavours to address the many facets of Chu's writing identity (Chinese tradition - Taiwan identity - Feminism - Creative writing), and examine how her works reflect her maturing understanding under the influence of changes in society. Forced to re-evaluate her ideas by the clash between her vision of Confucian Chinese ideals and the development of Taiwan-centred Nativism, Chu broke through to her unique style in Splendour of the End of the Century, a collection of stories which won immediate critical acclaim both for its unconventional subject matter and its unorthodox style. Since then Chu, in writing about the moral and spiritual decadence of modern urban life in The Notebook of a Desolate Man, has maintained her basic belief in the role of the shih, but, at the same time, she has yielded to the inevitability of destruction of traditional values. Nonetheless, her writing on previously unmentionable subjects has broadened the parameters of what is acceptable in literature. This study will demonstrate that in writing her "decadent" fiction, and through her depiction of sensual refinement, Chu showed that social changes in Taiwan had forced her to accept the fact that Confucian thought has irretrievably lost its primacy in intellectual life, and that her original utopian vision is no longer attainable. As she accepts democracy more, she has had to leave behind her early ideal, be more pragmatic, and become a "decadent" writer philosophically.
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Paes, Michael Thomas. "An examination of Confucianism in contemporary human rights discourse regarding China /." Title page, contents and abstract only, 2003. http://web4.library.adelaide.edu.au/theses/09AR/09arp126.pdf.

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Yoo, Dong-Ju. "Consuming modernity : women, food and promotional culture in contemporary Korea." Thesis, Loughborough University, 1986. https://dspace.lboro.ac.uk/2134/7156.

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The process of modernisation has created tension and confusion in selfidentity in spite of its various new opportunities. This impact of modernity is more intense in a non-western society. Korea is experiencing a unique pattern of the dynamics and dilemmas modernity has presented. Korean women are experiencing clashes between modernity and tradition, capitalism and Confucianism, and Western and Korean cultural values. The gap created from these tensions is widely mediated by the logic of consumerism. This process is clearly revealed in women's values and attitudes towards food and eating. Although rapid economic development and social changes have considerably modified people's eating habits, women's roles and expectations in regard to food and eating are much more ambiguous and confusing than in the past. Korean advertising displays sharp contradictions of these aspects. While advertising reflects and actively reshapes the prevailing images of women, women constantly reconstitute their identities by selecting, rejecting and negotiating with the public messages in their everyday lives. This thesis aims to examine the changing female identities in contemporary Korea in the process of modernisation and Westernisation by exploring the tensions and contradictions in regard to women's values and attitudes towards food and eating, through the examination of the representations of Korean advertising and women's everyday experiences and negotiations.
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Young, David J. "Confucian Thought In Contemporary China: Trends & Circumstance Xiandai Zhongguo Ruxue Sixiang Zhi Xiangzhuan Yu Qushi Yanjiu." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1338433281.

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Chiu, King Pong. "Thomé H. Fang, Tang Junyi and the appropriation of Huayan thought." Thesis, University of Manchester, 2014. https://www.research.manchester.ac.uk/portal/en/theses/thome-h-fang-tang-junyi-and-the-appropriation-of-huayan-thought(58b1d131-2940-4695-b834-c4f79443b4fa).html.

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This thesis examines the rationale behind the work of Thomé H. Fang 方東美 (Fang Dongmei, 1899-1977) and Tang Junyi 唐君毅 (1909-1978), two of the most important Confucian thinkers in twentieth-century China, who appropriated aspects of the medieval Chinese Buddhist school of Huayan to develop a response to the challenges of ‘scientism’, the belief, widespread in their times, that quantitative natural science is the only valuable part of human learning and the only source of truth. As the status of Confucianism in China had declined from the mid-nineteenth century, non-Confucian ideas were appropriated by Chinese thinkers for developing responses to ‘scientism’, adopting the principle of fanben kaixin 返本開新 (going back to the origin and developing new elements). Buddhist ideas from a range of schools played an important role in this. Unlike other thinkers who turned to the schools of Consciousness-Only and Tiantai, Fang and Tang, for reasons of their own, saw the thought of the Huayan school as the apex of Buddhism and so drew on selected aspects to support and develop their own views. Fang regarded Huayan thought as a fine example of the idea of ‘harmony’, since in its vision of the perfect state all phenomena co-exist without contradiction. Interpreting the explanation of this given by Dushun 杜順 (557-640) in his own way, Fang argued that human beings are able to integrate physical, biological and psychic elements of the ‘natural order’ with values such as truth, beauty and goodness which belong to the ‘transcendental order’. He thus proposed that scientism’s view of humanity as matter could be incorporated without contradiction but also without excluding ‘non-scientific’ aesthetic, moral and religious values. By contrast, Tang stressed the characteristics of Huayan’s theory of ‘doctrinal classification’, as developed by Fazang 法藏 (643-712). Interpreting this to mean that different ideas could be applicable in different periods, Tang argued that the worldview of ‘scientism’ may indeed help solve problems in its own sphere, such as the desire for scientific development. Other paradigms, however, are preferable in discussing moral issues. In other words, this Buddhist theory allowed him to claim that both Confucianism and ‘scientism’ have their own value. Neither of them should be negated in principle. I argue that Fang’s and Tang’s selective appropriations of Huayan thought not only paid heed to the hermeneutical importance of studying ancient texts in order to be more responsive to modern issues, a concern hotly debated in the field of Chinese philosophical studies, but also helped confirm the values of Confucianism under the challenge of ‘scientism’. In short, by absorbing ideas from Huayan thought, both Fang and Tang, to different extents and in different ways, provided responses to the challenge of ‘scientism’ which gave a place to science without rejecting the importance of human faculties such as aesthetic appreciation and moral judgment or asserting the dominance of perception and cognition over other human faculties, the ultimate cause, as they saw it, of ‘scientism’.
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Yu, Cho-huan, and 于卓寰. "A Study on Contemporary Chinese Confucianism Discourses." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/51765010906025937033.

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Wang, Chun-Chieh, and 王俊傑. "The Hermeneutics of “Religious Morality of Confucianism”from New Contemporary Confucianism —— Focusing on Tang Jun-yi and Mou Zong-san." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/c8d932.

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Li, Yi-De, and 李奕德. "Bringing Confucianism back in：Wei Wou''s Approach to Contemporary Chinese Economics." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/dyd63h.

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碩士
國立中山大學
政治學研究所
102
Abstract In the past, the Confucian culture, which was followed by the East, had been considered as one decayed ideology obstructing the economic development. This kind of thought has not changed until the rise of Japan and the rapid expansion of East Asia. Some scholars start to discard negative viewpoint, and claim that the Confucian culture is an important element for the rising of East Asia. After that, the Confucian culture has become an upsurge within the academia. In the research area of Cultural Political Economy, most scholars have done the research by the foundation of philology, historiography, and philosophy. However, the Taiwanese economist Wei Wou has done his research of Cultural Political Economy by the foundation of economics. And by the research of Wei Wou, some fresh viewpoint and ideology would be aroused within the Cultural Political Economy.Wei Wou’s viewpoints and ideology, which have related to the essence of Chinese culture and economic thought, would be demonstrated by this thesis. Furthermore, the process of Wei Wou’s ideology, and “the theory of three elements,” that is developed for the explanation of national economic development, would also be illustrated by this thesis.
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Leung, Fan-ching, and 梁奮程. "Constructing Democratic Discourse of Contemporary New-Confucianism Based on the Concept of Public Sphere." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/58av9d.

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博士
國立中央大學
哲學研究所
105
The aim of this dissertation is to discuss the typology and argumentation of New Politics or external kingliness (xin wai wang) in the context of contemporary New Confucianism. In the middle of 20th century, Tang Junyi, Mou Zongsan, and Xu Fugang already began to discuss the relations between Chinese culture and democracy. They all agreed that New outer kingliness (wai wang) is different from the virtue politics (dezhi) of traditional Confucianism but rather fulfills the requirement of democracy. Regarding the relations between morality and democracy, Mou proposed a concept of self-negation of moral consciousness (liang zhi ziwo kanxian). Unlike the relation of direct linear development between traditional inner sagehood (nei sheng) and outer kingliness, he argued the relation between morality and political legitimacy is indirect. There are many academic debates about how to understand self-negation, including Kantian and Hegelian explanations. Unlike mainstream interpretation, I adopt the concept of public sphere to illustrate Mou’s self-negation and this is the core concern of this dissertation. Introducing public sphere into interpreting Mou’s self-negation, it will conceptually lead to deliberative democracy rather than aggregative democracy. Before dealing with the core concern, I have to discuss the compatibility between Confucianism and democracy first. This is because in the context of traditional inner sagehood and outer kingliness, the outcome of political regime will conceptually lead to virtue politics rather than democracy. Moreover, democracy originates from western culture. Thus, if Confucianism can conceptually lead to democracy, the first question to deal with is the compatibility between Confucianism and democracy. In chapter two, I adopt an intercultural approach to analyze the compatibility between Confucianism and democracy and argue that they are compatible. In chapter three, I extent the Mencian idea of “Everyone can become a Yao or a Shun” as a principle of the co-originality of morality and political legitimacy. This is the key to understand Mou’s self-negation of our moral consciousness. Self-negation does not deny morality. For Confucianism, the relation between morality and political legitimacy is equiprimordial. In other words, contemporary Confucianism shall view morality and political legitimacy as equiprimordial. It differs from traditional Confucianism that views political legitimacy derived directly from morality. This is the principle of Confucian democracy. Furthermore, the meanings of “Everyone can become a Yao or a Shun” can be fulfilled by the four pillars of deliberative democracy, namely inclusiveness, political equality, fairness, and publicity. Thus, I argue that the new outer kingliness of Confucianism can be understood by deliberative democracy. Finally, I put Mou’s self-negation into the context of contemporary western Philosophy debates, especially the debates of the relations between morality and political legitimacy between Rawls and Habermas in order to demonstrate the contemporary meaning of Mou’s self-negation, that is, politics separated from the traditional ethical Five Cardinal Relationships rather than from morality.
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Books on the topic "Confucianisme contemporain"

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Alitto, Guy, ed. Contemporary Confucianism in Thought and Action. Berlin, Heidelberg: Springer Berlin Heidelberg, 2015. http://dx.doi.org/10.1007/978-3-662-47750-2.

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The renaissance of Confucianism in contemporary China. Dordrecht: Springer, 2011.

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Fan, Ruiping, ed. The Renaissance of Confucianism in Contemporary China. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-1542-4.

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Sagehood: The contemporary significance of neo-Confucian philosophy. Oxford: Oxford University Press, 2009.

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Kalmanson, Leah. Confucianism in context: Classic philosophy and contemporary issues, East Asia and beyond. Albany, N.Y: State University of New York Press, 2010.

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Essentials of contemporary Neo-Confucian philosophy. Westport, Conn: Praeger, 2003.

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Kongzi de gu shi ji ru jia jing dian de shi dai guan: The Story of Confucius and Contemporary View of Confucianism. Colorado: Outskirts Press, 2014.

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Zhongguo dang dai ru xue pi pan: Critique of contemporary Confucianism in China. Beijing Shi: She hui ke xue wen xian chu ban she, 2008.

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Zhongguo dang dai ru xue pi pan: Critique of contemporary Confucianism in China. Beijing Shi: She hui ke xue wen xian chu ban she, 2008.

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Tong Asia chŏntʻong munhwa wa hyŏndae Hanʼguk: East Asian cultural tradition and contemporay Korea. Taegu Kwangyŏksi: Kyemyŏng Taehakkyo Chʻulpʻanbu, 2008.

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Book chapters on the topic "Confucianisme contemporain"

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Angle, Stephen C. "Confucianism: Contemporary Expressions." In The Wiley-Blackwell Companion to Religion and Social Justice, 93–109. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781444355390.ch6.

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Qing, Jiang. "From Mind Confucianism to Political Confucianism." In Philosophical Studies in Contemporary Culture, 17–32. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-1542-4_2.

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Wong, Wai-Ying, and Ngai-Ying Wong. "Confucianism and Contemporary Education Phenomena." In Indigenous Culture, Education and Globalization, 227–43. Berlin, Heidelberg: Springer Berlin Heidelberg, 2015. http://dx.doi.org/10.1007/978-3-662-48159-2_12.

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Tang, Yijie. "The Contemporary Significance of Confucianism." In China Academic Library, 11–32. Berlin, Heidelberg: Springer Berlin Heidelberg, 2014. http://dx.doi.org/10.1007/978-3-662-45533-3_2.

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Angle, Stephen C. "Contemporary Confucianism and Ethical Theory." In Dao Companion to Contemporary Confucian Philosophy, 409–46. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-56475-9_19.

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Bell, Daniel A. "Jiang Qing’s Political Confucianism." In Philosophical Studies in Contemporary Culture, 139–52. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-1542-4_9.

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Chan, Wing-cheuk. "New Confucianism and Buddhism." In Dao Companion to Contemporary Confucian Philosophy, 367–83. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-56475-9_17.

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Fung, Yiu-ming. "Methods and Approaches in Contemporary Confucianism." In Dao Companion to Contemporary Confucian Philosophy, 609–26. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-56475-9_27.

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Alitto, Guy. "Reconstituting Confucianism for the Contemporary World." In Contemporary Confucianism in Thought and Action, 1–9. Berlin, Heidelberg: Springer Berlin Heidelberg, 2015. http://dx.doi.org/10.1007/978-3-662-47750-2_1.

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Pfister, Lauren F. "A Modern Chinese Philosophy Built upon Critically Received Traditions: Feng Youlan’s New Principle-Centered Learning and the Question of Its Relationship to Contemporary New Ruist (“Confucian”) Philosophies." In New Confucianism, 165–84. New York: Palgrave Macmillan US, 2003. http://dx.doi.org/10.1057/9781403982414_7.

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Conference papers on the topic "Confucianisme contemporain"

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Yi, Ming. "Emotional Transcendence in Confucianism." In Proceedings of the 4th International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iccessh-19.2019.5.

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Liu, Zixuan. "The Influence of Confucianism on East Asian Countries." In 4th International Conference on Arts, Design and Contemporary Education (ICADCE 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icadce-18.2018.14.

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Prosekov, Sergei. "Confucianism and Its Influence on Deng Xiaoping's Reforms." In 3rd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iccessh-18.2018.334.

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Gao, Chenchen. "The Taihe Literary Style of the Northern Wei Dynasty under the Influence of Confucianism." In 3rd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iccessh-18.2018.184.

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You might also be interested in the extended bibliographies on the topic 'Confucianisme contemporain' for particular source types:
Journal articles Dissertations / Theses Books
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