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Books on the topic 'Confucianisme contemporain'

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Published: 4 June 2021
Last updated: 5 February 2022

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1

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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2

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

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3

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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4

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

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5

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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6

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

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7

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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8

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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9

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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10

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

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11

Liu, Shu‐hsien. Contemporary Confucianism. Oxford University Press, 2011. http://dx.doi.org/10.1093/oxfordhb/9780195328998.003.0010.

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12

Confucianism as a world religion: Contested histories and contemporary realities. 2013.

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13

Alitto, Guy. Contemporary Confucianism in Thought and Action. Springer, 2016.

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14

Confucianism, Law, and Democracy in Contemporary Korea. Rowman & Littlefield Publishers, Incorporated, 2015.

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15

Kim, Sungmoon. Confucianism, Law, and Democracy in Contemporary Korea. Rowman & Littlefield Publishers, Incorporated, 2015.

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16

Kim, Sungmoon. Confucianism, Law, and Democracy in Contemporary Korea. Rowman & Littlefield Publishers, Incorporated, 2015.

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17

Sun, Anna. Confucianism As a World Religion: Contested Histories and Contemporary Realities. Princeton University Press, 2013.

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18

Angle, Stephen C. Contemporary Confucian Political Philosophy. Polity Press, 2013.

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19

Angle, Stephen C. Contemporary Confucian Political Philosophy. Polity Press, 2013.

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20

Keng-hsin, Li, ed. Confucian-Christian encounters in historical and contemporary perspective. Lewiston, N.Y: E. Mellen Press, 1991.

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21

Angle, Stephen C. Sagehood: The Contemporary Significance of Neo-Confucian Philosophy. Oxford University Press, 2012.

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22

The sage returns: Confucian revival in contemporary China. 2015.

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23

Confucianism in Contemporary Chinese Politics: An Actionable Account of Authoritarian Political Culture. Lexington Books/Fortress Academic, 2015.

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24

Confucianism In Context Classic Philosophy And Contemporary Issues East Asia And Beyond. State University of New York Press, 2011.

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25

Lost Soul: "Confucianism" in Contemporary Chinese Academic Discourse (Harvard-Yenching Institute Monograph Series). Harvard University Asia Center, 2008.

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26

Edward, Jones David, ed. Confucius now: Contemporary encounters with the Analects. Chicago: Open Court, 2008.

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27

Bell, Daniel A. East Asia and the West: The Impact of Confucianism on Anglo‐American Political Theory. Edited by John S. Dryzek, Bonnie Honig, and Anne Phillips. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780199548439.003.0014.

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This article explores the influence of Confucianism on Anglo-American political theory. It describes two recent developments in contemporary Anglo-American political theory which have allowed for substantial engagement with Confucian political theory and may set the stage for further interest in East Asian political theory more generally. One is the communitarian critique of liberal universalism and the other is the feminist emphasis on the politics of the family. This article discusses East Asian contributions to the debate on universalism versus particularism and to the debate on family and justice.
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28

Elstein, David. Democracy in Contemporary Confucian Philosophy. Taylor & Francis Group, 2018.

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29

Democracy in Contemporary Confucian Philosophy. Taylor & Francis Group, 2014.

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30

Fung, C. Victor. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190234461.003.0001.

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This chapter provides rationales for a philosophy of music education based on classic Chinese philosophies. The philosophy contributes to an array of ways of thinking in music education and emphasizes the quintessence of the human spirit that transcends time and space. The author points to the significance of early Chinese philosophies as postulated in Yijing (The Book of Changes), classic Confucianism (represented by ideologies of Confucius and Mencius), and classic Daoism (represented by ideologies of Laozi and Zhuangzi). Understanding these early classics is critical to understand a characteristically Chinese philosophy. An organismic worldview and a unique perspective in harmony characterize this philosophical inquiry. The author cautions readers about the developments of Confucianism and Daoism evolved after the classics, because their doctrines could be far removed from those of the classics, especially those indicated by prefixes such as “neo-,” “new,” and “contemporary,” or the adjective “religious.”
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31

Ivanhoe, Philip J., ed. Zhu Xi. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190861254.001.0001.

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This volume contains nine chapters of translation focusing on the philosophy of Zhu Xi (1130–1200), one of the most influential Chinese thinkers of the later Confucian tradition. Zhu Xi’s philosophy offers the most systematic and comprehensive expression of the Confucian tradition; he sought to demonstrate the connections between the classics, relate them to a range of contemporary philosophical issues, and defend Confucianism against competing traditions such as Daoism and Buddhism. He elevated the Four Books—i.e., the Analects, Mengzi, Great Learning, and Doctrine of the Mean—to a new and preeminent position within the Confucian canon, and his edition and interpretation was adopted as the basis for the Imperial Examination System, the pathway to officialdom in traditional Chinese society. Zhu Xi’s interpretation remained the orthodox tradition until the collapse of the Qing dynasty (1644–1911) and exerted a profound and enduring influence on how Confucianism was understood in Korea, Japan, and Vietnam.
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32

Chow, Alexander. The Christian Family as a Public Body. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198808695.003.0008.

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Chapter 7 underscores the important place of ecclesiology in the formation of a Chinese public theology. I argue that the contemporary Chinese church has become a surrogate for the Chinese family. As such, this offers unique strengths and challenges for Chinese public theology, which can be further developed with a reconsideration of certain aspects of Confucianism and Christianity—mindful of the theological understandings of personhood, the Trinity, and ecclesiology, as offered by the seminal thinking of John Zizioulas.
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33

Tran, Anh Q. Refutation and Dialogue. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190677602.003.0006.

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Chapter 5 evaluates Errors from a contemporary perspective. It begins by outlining the theological messages of Errors, laying out the charges of erroneous beliefs, idolatry, and superstitions against Confucianism, Buddhism, and Daoism. It traces the influence of Errors on later Vietnamese Catholic texts of the late eighteenth and nineteenth centuries—Treatise of the True Religion and Conference of the Four Religions—and appraises its legacy for the understanding of the nature of Vietnamese religions. The theological message of the texts is presented and evaluated for their implications regarding the Christian encounter with the traditional religions of Vietnam in the past and at the present time.
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34

Jenco, Leigh. Chinese Political Ideologies. Edited by Michael Freeden and Marc Stears. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199585977.013.0002.

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This chapter examines modern Chinese political ideologies beginning in the late nineteenth century, as intellectuals began to articulate China’s place in a global order centred outside its own borders. It eschews a teleological view of China’s ideological development, in which the present communist regime is assumed to be the inevitable culmination of the past, in favour of detailing ongoing contestations about Chinese history, identity, and modernization. The chapter surveys early responses of the ‘self-strengthening’ school to nineteenth-century Western imperialism, going on to discuss the deepening of Chinese commitments to Western learning and the totalistic critique of ‘traditional’ culture by thinkers associated with the May Fourth Movement. The continuity of these ideas is discussed in relation to key contemporary ideological developments on China and Taiwan, including: Chinese democratic thought and human rights; ideologies of revolution; Communism; contemporary liberal and New Left thought; and New Confucianism.
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35

Chow, Alexander. A Divided Public Space? Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198808695.003.0006.

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Chapter 5 looks at how these Christian public theologians compare with other public intellectuals of this period. Because of its significance for our period, the chapter also tries to tease out some of the details of the different intellectual factions that have formed since the late 1990s, paying particular attention to the two major political groupings of ‘new left’ (xin zuo pai) and ‘liberalism’ (ziyou zhuyi). Whilst the revived interests in Confucianism and Christianity are sometimes considered two other factions during this time, the chapter shows how the four schools have much more porous boundaries than is often recognized. The chapter further argues how a ‘Confucian imagination’ shapes various developments in contemporary China, whether this be public intellectualism, generally, or Chinese Christianity, specifically.
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36

Kim, Sungmoon. Democracy after Virtue. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190671235.001.0001.

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In the past two decades contemporary Confucian political theory has been propelled by the dialectical conversation between Confucianism and democracy and, more recently, between Confucian democracy and Confucian meritocracy. However, the absence of a shared point of reference in developing Confucian democratic theory has made it extremely difficult to understand whether the disagreement between Confucian democrats and Confucian meritocrats is merely a political one or is also of philosophical significance. Democracy after Virtue explores a normative Confucian democratic theory that justifies democracy on pragmatic grounds, both as a political system and as a way of life in East Asia, with special attention to Confucianism, a dominant cultural tradition in the region, as well as to the value pluralism and moral conflict that increasingly characterize the circumstances of East Asian politics. It presents “pragmatic Confucian democracy” as a fresh normative framework that can help (1) identify the social circumstances that require a democracy as a political system in a Confucian society, (2) explain the internal connection between two dimensions of democracy that are commonly presented in political science as being at odds with each other, (3) make sense of the value of democracy coherently with reference to its two dimensions, (4) illuminate the theoretical connection between democratic procedures and the outcomes they produce, and (5) articulate distinctively Confucian democratic principles of justice in criminal punishment, economic distribution, and international relations (humanitarian intervention in particular) from a pragmatic standpoint.
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37

Billioud, Sébastien. Reclaiming the Wilderness. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197529133.001.0001.

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The Yiguandao (Way of Pervading Unity) was one of the major redemptive societies of Republican China. It is nowadays one of the largest and most influential religious movements of the Chinese world and at the same time one of the least known and understood. From its powerful base in Taiwan, it develops worldwide, including in Mainland China, where it nevertheless remains officially forbidden. Based on extensive ethnographic work carried out over nearly a decade, Reclaiming the Wilderness explores the expansionary dynamics of this group and its regional circulations such as they can be primarily observed from a Hong Kong perspective. It analyzes the proselytizing impetus of the adepts, the transmission of charisma and forms of leadership, the specific role of Confucianism that makes it possible for the group to defuse tension with Chinese authorities and, even sometimes, to cooperate with them. It also delves into Yiguandao’s well-structured expansionary strategies and in its quasi-diplomatic efforts to navigate the troubled waters of cross-strait politics. To readers primarily interested in Chinese studies, this work offers new perspectives on state–religion relationships in China, the Taiwan issue seen through the lenses of religion, or one of the modern and contemporary fates of Confucianism—that is, its appropriation by redemptive societies and religious organizations. But it also addresses theoretical questions that are relevant to completely different contexts and thus contributes to the fields of sociology, anthropology, and psychology of religion.
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38

Fan, Ruiping, Zhengrong Guo, and Michael Wong. Confucian Perspectives on Psychiatric Ethics. Edited by John Z. Sadler, K. W. M. Fulford, and Cornelius Werendly van Staden. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780198732365.013.45.

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This chapter examines Confucian perspectives on psychiatric ethics by focusing on a family-based and family-oriented way of life. It first provides a background on Confucianism and Confucian familism, with emphasis on central concerns in the Confucian virtuous way of life including the integrity, continuity, and prosperity of the family. It then compares Confucian ethics with Western bioethics in terms of moral responsibility and individual autonomy in the context of family obligations and patient needs. It also discusses the Mental Health Act in China, which became effective in May 2013, and its restrictions on involuntary hospitalization within the context of Confucian ethics. The chapter considers two cases, one from mainland China and another from Australia, to illustrate Confucian psychiatric ethics at work in real life and highlight various issues that arise in contemporary clinical settings.
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39

Politics and Traditional Culture: The Political Use of Traditions in Contemporary China. World Scientific Publishing Co Pte Ltd, 2014.

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40

Tran, Anh Q. Gods, Heroes, and Ancestors. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190677602.001.0001.

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Though a minority religion in Vietnam, Christianity has constituted a significant presence in the country since its arrival in the sixteenth century. This translation and analytical study of a 1752 document entitled Tam Giáo Chư Vọng [Errors of the Three Religions] adds to the knowledge of its early history within its cultural and religious contexts. This anonymous manuscript paints a rich picture of the three traditional Vietnamese religions (Tam Giáo), i.e., Confucianism, Buddhism, and Daoism. Aiming at the new converts, the writer describes the “errors” (Chư Vọng) of these traditional beliefs and religious practices and provides an apologetics for the Christian doctrines. Structured as a dialogue between a Christian priest and a Confucian scholar, the work explains and evaluates many religious customs and rituals of eighteenth-century Vietnam—many of which are still in practice today. In addition, it contains a trove of information on the challenges and struggles that Vietnamese Christian converts had to face in following the new faith. Beside its enormous historical value for studies on Vietnamese religions, language, and culture, this manuscript raises contemporary and highly complex issues concerning the encounter between Christianity and other religions, Christian missions, religious pluralism, interreligious dialogue, and the dialogue between Christianity and cultures.
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41

Ing, Michael D. K. Irresolvable Value Conflicts in a Conflictual World. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190679118.003.0006.

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This chapter reveals that early Confucians saw irresolvable value conflicts as real possibilities. It starts with an overview of the ways in which contemporary scholars have described Confucianism in terms of harmony and the lack of tragedy. It then challenges these narratives by looking at several vignettes that depict moral agents confronting irresolvable value conflicts. This chapter also analyzes the notion of tragedy in an early Confucian worldview to show that early Confucians did not see values as necessarily conflicting with each other, although they accepted the possibility of tragic conflict. This means that early Confucians recognized the complexities of life such that even the highly skilled moral agent (i.e., a sage) could encounter a situation where the values at stake were incapable of being harmonized, but, at the same time, the Confucian moral agent did not see the world as necessitating conflict. The Confucian conflictual world is one of possible incongruity, where minor value conflicts may even be inevitable given the complexities of life, but values in the abstract sense are not thought to be in conflict in and of themselves. In this light, deep value conflicts such as those discussed in this chapter may rarely occur, but the fact that they can occur, and that they can occur for even the most profound people, is significant in forecasting the sentiments people have about the world they live in.
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42

Davis, Bret W., ed. The Oxford Handbook of Japanese Philosophy. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199945726.001.0001.

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Japanese philosophy is now a flourishing field with thriving societies, journals, and conferences dedicated to it around the world, made possible by an ever-increasing library of translations, books, and articles. The Oxford Handbook of Japanese Philosophy is a foundation-laying reference work that covers, in detail and depth, the entire span of this philosophical tradition, from ancient times to the present. It introduces and examines the most important topics, figures, schools, and texts from the history of philosophical thinking in premodern and modern Japan. Each chapter, written by a leading scholar in the field, clearly elucidates and critically engages with its topic in a manner that demonstrates its contemporary philosophical relevance. The Handbook opens with an extensive introductory chapter that addresses the multifaceted question, “What Is Japanese Philosophy?” The first fourteen chapters cover the premodern history of Japanese philosophy, with sections dedicated to Shintō and the Synthetic Nature of Japanese Philosophical Thought, Philosophies of Japanese Buddhism, and Philosophies of Japanese Confucianism and Bushidō. Next, seventeen chapters are devoted to Modern Japanese Philosophies. After a chapter on the initial encounter with and appropriation of Western philosophy in the late nineteenth-century, this large section is divided into one subsection on the most well-known group of twentieth-century Japanese philosophers, The Kyoto School, and a second subsection on the no less significant array of Other Modern Japanese Philosophies. Rounding out the volume is a section on Pervasive Topics in Japanese Philosophical Thought, which covers areas such as philosophy of language, philosophy of nature, ethics, and aesthetics, spanning a range of schools and time periods. This volume will be an invaluable resource specifically to students and scholars of Japanese philosophy, as well as more generally to those interested in Asian and comparative philosophy and East Asian studies.
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