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Journal articles on the topic 'Confucianisme contemporain'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 February 2022

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1

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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3

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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8

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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10

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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Billioud, Sébastien, and Joël Thoraval. "The Contemporary Revival of Confucianism." China Perspectives 2008, no. 3 (July 1, 2008): 88–106. http://dx.doi.org/10.4000/chinaperspectives.4123.

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12

Hu, Shaohua. "Confucianism and Contemporary Chinese Politics." Politics & Policy 35, no. 1 (March 2007): 136–53. http://dx.doi.org/10.1111/j.1747-1346.2007.00051.x.

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13

Tang, Yijie. "The contemporary significance of Confucianism." Frontiers of Philosophy in China 3, no. 4 (October 28, 2008): 477–501. http://dx.doi.org/10.1007/s11466-008-0031-9.

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14

Kayser, Christine Vial. "Immutability and impermanence in Qiu Zhijie's work: From Buddhism to New Confucianism to Mainland New Confucianism." Journal of Contemporary Chinese Art 6, no. 2 (September 1, 2019): 265–84. http://dx.doi.org/10.1386/jcca_00007_1.

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Abstract 'The need to go back to the past' is central to Qiu Zhijie (b. 1969)'s understanding of human agency, and in consequence is central to his artistic endeavour. By 'the past' Qiu means Chinese (immutable) history and identity, based on a sense of impermanence. Chinese philosophy has informed his work from its beginning in the 1990s, as he imagined calligraphic performances, infused his installations and photographs with explicit references to Buddhist sutras and Koan. Since 2000 he has peppered his discourse and curating practices with implicit references to Confucianism (such as the celebration of the master/student relationship, the search for social harmony). Initial works used a mix of western contemporary and Chinese traditional art forms, and were concerned to the cultivation of the self. The latter have become associated with social aims such as diffusing art to the masses, promoting ancient arts and crafts in curated projects that link the artist's individual development with that of the collective. Qiu designates this holistic aim as 'Total art'. Critics explain Qiu's concept of Total art using the Wagnerian concept of Gesamtkunstwerk or of post-structural criticality of history. Others compare Qiu's endeavour to Republican New Confucianism. Still others consider it as part of Chinese literati tradition, in an ahistorical perspective. We want to emphasize rather its relation to Mainland New Confucianist philosophy that emerged since the millennium, which is characterized by a will to use ontological Chinese values to defend a political vision of Confucianism that is both social and authoritarian, essentially Chinese and opened to the world. This explains how Qiu reconciles his view of 'going to the past', with his participation in the Government's sponsored international programmes. We shall question its consequence on Qiu's position as global 'avant-garde'.

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15

Kim, Richard. "Early Confucianism and Contemporary Moral Psychology." Philosophy Compass 11, no. 9 (September 2016): 473–85. http://dx.doi.org/10.1111/phc3.12341.

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16

Hang, Lin. "Traditional Confucianism and its Contemporary Relevance." Asian Philosophy 21, no. 4 (November 2011): 437–45. http://dx.doi.org/10.1080/09552367.2011.635896.

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17

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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Zhao, Quansheng. "The influence of Confucianism on Chinese politics and foreign policy." Asian Education and Development Studies 7, no. 4 (October 1, 2018): 321–28. http://dx.doi.org/10.1108/aeds-03-2018-0057.

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PurposeThe purpose of this paper is to understand the role Confucianism has in affecting domestic and foreign policy which is accomplished by looking at historical trends and contemporary developments and arguments posed by leading scholars. This paper finds that Confucianism has had a significant impact on current Chinese policy; however, it has been a selective application. In particular, the Chinese Government has focused on the traditional Confucian moral framework and the mandate to rule, which has allowed the Chinese Government to work toward further securing their right to rule and enhance a more assertive foreign policy abroad.Design/methodology/approachThis study based on historical, theoretical and empirical discussions.FindingsIt is clear that Confucianism has had profound influence on Chinese politics and foreign policy. As rulers in the past of Chinese history, the Chinese Communist Party (CCP) has also utilized Confucianism to enhance nationalist sentiments among the people. Confucianism, therefore, has been served as the codifying ideology to further secure the CCP’s right to rule domestically, and to enhance a more assertive foreign policy abroad. With confidence, one can argue that Confucianism will continue to serve as a leading source of ideas in China for its effort to pursue modernization.Originality/valueThis paper focuses on the impact of Confucianism on Chinese politics and foreign policy. In the field of international relations and foreign policy analysis, it is well known that ideas are always critical to any changes of a country’s foreign policy. That is to say, a country’s politics and foreign policy would be heavily influenced not only by the changes of tide in contemporary world politics, but also heavily influenced by its traditional thinking and heritage. In this paper, the author will examine the influence of Confucianism on Chinese domestic politics and foreign policy. The analysis will cover recent arguments about the role of Confucianism from several leading contemporary thinkers. It will also make some brief comparisons between China and other East Asian societies, including Japan and Korea.

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Tho, Nguyen Ngoc. "Confucianism and humane education in contemporary Vietnam." International Communication of Chinese Culture 3, no. 4 (December 2016): 645–71. http://dx.doi.org/10.1007/s40636-016-0076-8.

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20

Paramore, Kiri. "“Civil Religion” and Confucianism: Japan's Past, China's Present, and the Current Boom in Scholarship on Confucianism." Journal of Asian Studies 74, no. 2 (May 2015): 269–82. http://dx.doi.org/10.1017/s0021911814002265.

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This article employs the history of Confucianism in modern Japan to critique current scholarship on the resurgence of Confucianism in contemporary China. It argues that current scholarship employs modernist formulations of Confucianism that originated in Japan's twentieth-century confrontation with Republican China, without understanding the inherent nationalist applications of these formulations. Current scholarly approaches to Confucianism trace a history through Japanese-influenced U.S. scholars of the mid-twentieth century like Robert Bellah to Japanese imperialist and Chinese Republican nationalist scholarship of the early twentieth century. This scholarship employed new individualistic and modernist visions of religion and philosophy to isolate fields of “Confucian values” or “Confucian philosophy” apart from the realities of social practice and tradition, transforming Confucianism into a purely intellectualized “empty box” ripe to be filled with cultural nationalist content. This article contends that current scholarship, by continuing this modernist approach, may unwittingly facilitate similar nationalist exploitations of Confucianism.

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Schneider, Henrique. "Confucianism, Commerce, Capitalism." Culture and Dialogue 8, no. 2 (October 29, 2020): 295–322. http://dx.doi.org/10.1163/24683949-12340088.

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Abstract This paper discusses commerce in Early Confucianism. It argues that the virtuous Confucian agent engages with the world in different ways, including in commerce – it is another way of acting with virtue. This conception is compared with two roughly contemporary approaches in economics, the thought of Wilhelm Röpke and the Humanomics project by Vernon Smith. In both, virtue is constitutive to commerce. However, they differ substantially in the exact relationship between virtue and commerce. While in Early Confucianism commerce is a way for the agent to unfold and cultivate virtues, in Röpke, virtues are a corrective to the utilitarianism in commerce. In Humanomics, agents engaging in commercial relations find shared virtues.

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Kim, Heisook. "Confucianism and Feminism in Korean Context." Diogenes 62, no. 2 (May 2015): 41–47. http://dx.doi.org/10.1177/0392192117703048.

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This paper considers a recent claim that Confucianism and feminism are compatible since both are care ethics. I examine some aspects of contemporary care ethics and compare them with Confucian ethics from a feminist viewpoint. I argue that for Confucianism to be made compatible with feminism, the former must be transformed to the extent that it loses its main features. Care ethics can be feminist ethics only when women have been made moral subjects because of their perceived ability to care for others. Caring in a Confucian culture is not as much a feminine value as a male value. I do not find Confucian ethics as care ethics to be particularly liberating for women. For Confucianism to be viable in a contemporary democratic world, it must be supplemented by feminist ethics that take justice and equality as the primary values.

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Yang, Mei. "Liberty in Harmony: An Integration of Confucian Harmony and Liberalism in Contemporary China." Vienna Journal of East Asian Studies 7, no. 1 (December 1, 2015): 227–45. http://dx.doi.org/10.2478/vjeas-2015-0008.

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Abstract As the mainstream ideology, Confucian harmony deeply influences ways of thinking and social life in the East. Contemporary China has experienced quite a radical change since the Xīnhài Revolution in 1911. It also marked the re-examination of Confucianism, i.e. the development of New Confucianism. New Confucianism needs to encourage China to fit the modern and global context. Therefore, the revival of Confucian harmony must remake itself to fit the modern world. A certain degree of convergence between Confucian harmony and liberalism, the mainstream ideology in the West, is necessary. Personal improvement is a hotly disputed idea among Chinese Confucians and Western liberals because transformation of public ethics is closely related to transformations of the self. This paper argues the importance of integration between harmony and liberalism. What is important is to explore how each tradition can shed light on theoretical and practical issues regarding harmony between the individual and the community, rather than individual sovereignty over communal claims in ideological studies.

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Usman, Usman. "Confucianism Ethic and the Spirit of Capitalism." DINIKA : Academic Journal of Islamic Studies 1, no. 2 (August 31, 2016): 177. http://dx.doi.org/10.22515/dinika.v1i2.110.

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This article tries to explore the fundamental values of Confucianism ethics and its influence to the emergence of Capitalism. By using Weber's thesis on the relationship between Protestant ethics and the spirit of capitalism, this paper concludes that the three important values of Confucianism Ethics (ren: benevolence, humaneness, li: rightness, righteousness, and fittingness, and yi: rules of proper conduct, ritual, and rites) are proposing people on how to become good human beings. If the Confucian follows these ethics properly, he/she will get the successful life. Although it is not guaranteed but the Confucianism ethics are still relevant to be practiced in contemporary situation. Some research findings recently showed that Confucianism ethics have really influence people to fulfill the "calling" (Weber's term) and it has also power to increase the spirit of capitalism. The rise of Japan, China, and the four little dragons (including South Korea, Taiwan, Hong Kong, and Singapore) is related to the development of Confucianism, and it directly brings down Weber's view point, which taught that Confucianism did not have the spirit of capitalism.KeywordsConfucianism Ethics, Confucian, Capitalism

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Yi, Se-Hyoung. "Persuasion without Words: Confucian Persuasion and the Supernatural." Humanities 8, no. 4 (December 4, 2019): 182. http://dx.doi.org/10.3390/h8040182.

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This article revisits the nonverbal rhetorical tradition in Confucianism and examines how Confucianism actualized the tradition through its careful consideration of supernatural forces. In Confucianism, genuine persuasion produces actual change and transformation of one’s course of action, not merely verbal conviction. Speech only is not enough to genuinely persuade others. A speaker must transform others by his exemplary acts in the rites and holy ceremonies where supernatural forces and the notion of the afterlife hold a significant place. While Confucius was not interested in discussing the existence of demons and ghosts or their actual function in society, he recognized that their supposed and assumed existence in holy rites would provide society with an opportunity for genuine persuasion, which leads people to actual changes and reforms in their political and moral life. Discussing the nonverbal mode of persuasion in Confucianism may enhance contemporary democracy in two aspects. First, nonverbal persuasion recognizes those who may have difficulty in actively participating in verbal communication, such as the disabled, immigrants, foreigners, and politically and socially marginalized people, in political discourses. Second, the positive role of civic religion in contemporary societies may be discovered.

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Yun, Eun Gee. "Administrative system and culture in East Asia, Europe and the USA: a transformation of the administrative system through the mutual mixture of cultures in Korea." International Review of Administrative Sciences 72, no. 4 (December 2006): 493–516. http://dx.doi.org/10.1177/0020852306070080.

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This article explains the network and relationship between culture and administrative system in East Asia, Europe and the USA. The cultures of individualism in the USA, social contract-oriented collectivism in Nordic countries and Confucianism in Korea have an important effect on the formation of the administrative system of pluralist government in the USA, societal corporatism in Nordic countries, and state corporatism in Korea, respectively. The development of the administrative system can be accomplished by the advancement of administrative culture regardless of state corporatism, societal corporatism or pluralism. A sound administrative structure entails the growth of sound administrative culture, which involves anti-corruption, solidarity, trust and accountability in the advanced liberal and corporate states. In the process of the development of administrative culture, contemporary Confucians express a unity between Confucianism and liberalism to show the principle of an admixture between different administrative cultures. Contemporary Confucianism offers ways of changing traditional administrative culture in Korea.

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Lee, Younseung. "A Study on Folk Confucianism in Contemporary China." Religion and Culture 37 (December 30, 2019): 85–123. http://dx.doi.org/10.46263/rc.37.4.

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Taeyong Kim. "Ideological characteristics of Contemporary Confucianism -based on {Xuanyan}." JOURNAL OF KOREAN PHILOSOPHICAL HISTORY ll, no. 22 (December 2007): 327–59. http://dx.doi.org/10.35504/kph.2007..22.010.

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임부연. "The Retrospect and Prospect of Contemporary Korean Confucianism." Studies in Religion(The Journal of the Korean Association for the History of Religions) ll, no. 68 (September 2012): 25–54. http://dx.doi.org/10.21457/kars..68.201209.25.

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Cheng, Anne. "Lost Soul. “Confucianism” in Contemporary Chinese Academic Discourse." T'oung Pao 95, no. 4 (2009): 451–56. http://dx.doi.org/10.1163/008254309x507160.

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Angle, Stephen C. "Lost Soul: "Confucianism" in Contemporary Chinese Academic Discourse." Harvard Journal of Asiatic Studies 69, no. 1 (2009): 173–82. http://dx.doi.org/10.1353/jas.0.0007.

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Yang, Chung Fang, Chi Yue Chiu, Kin Man Chan, Ambrose King, Tak Sing Cheung, and Hoi Man Chan. "How Confucian are Contemporary Chinese? Construction of an Ideal Type and its Application to Three Chinese Communities." European Journal of East Asian Studies 5, no. 2 (2006): 157–80. http://dx.doi.org/10.1163/157006106778869289.

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AbstractAs a major source of social values in East Asia, Confucianism assumes especial significance amidst the proliferation of instrumental rationality in modern societies. This study attempts to answer the question: how Confucian are contemporary Chinese? By way of constructing an ideal type of Confucian actors, which is then applied to a survey of three Chinese communities, this study tries to formulate a new perspective in depicting the character of modern Confucian actors, measured in terms of their dynamic proximity to the Confucian ideal type. Our approach marks a shift of emphasis, both empirically and methodologically, compared with previous work on this topic. On the empirical side, our study breaks with the long-standing, classical distinction between the 'gentleman' and the 'commoner' prevalent in Confucian discourse. Degrees of proximity to Confucian values are viewed in representational—i.e. non-evaluative—terms. In constructing the ideal type of Confucian actors, we distinguish between formal and substantive values in Confucianism. This analytical distinction allows our study to demonstrate the continued relevance of Confucianism. While substantive values change over time, the formal, analytical core that captures the essence of Confucianism continues to survive in the face of the vicissitudes of modernity and the spread of instrumental rationality.

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Anna, Dian Nur. "KONGHUCU DI KOREA KONTEMPORER DAN SUMBANGANNYA TERHADAP KERUKUNAN UMAT BERAGAMA DI INDONESIA." Jurnal Ilmiah Ilmu Ushuluddin 12, no. 2 (March 4, 2016): 239. http://dx.doi.org/10.18592/jiu.v12i2.691.

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Confucianism is a minority religion in Korea and Indonesia, but the spiritual movement of Confucianism can be accepted by some religions and may also be practiced. This study aimed to uncover how did Koh Byong-ik on Confucianism in South Korea in the future and how was this contemporary contribution to religious harmony in Indonesia critical analysis. Results of this study indicated that a statistically Confucian minority turned out after a deep study, a dominating ideology Korea. Though a minority, they had the spiritual strength to embrace a religion. The Confucian doctrine turned out to support the harmony of religious life and this was the initial capital to strengthen brotherhood among religions.

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Hutton, Eric. "Han Feizi's Criticism of Confucianism and its Implications for Virtue Ethics." Journal of Moral Philosophy 5, no. 3 (2008): 423–53. http://dx.doi.org/10.1163/174552408x369745.

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AbstractSeveral scholars have recently proposed that Confucianism should be regarded as a form of virtue ethics. This view offers new approaches to understanding not only Confucian thinkers, but also their critics within the Chinese tradition. For if Confucianism is a form of virtue ethics, we can then ask to what extent Chinese criticisms of it parallel criticisms launched against contemporary virtue ethics, and what lessons for virtue ethics in general might be gleaned from the challenges to Confucianism in particular. This paper undertakes such an exercise in examining Han Feizi, an early critic of Confucianism. The essay offers a careful interpretation of the debate between Han Feizi and the Confucians and suggests that thinking through Han Feizi's criticisms and the possible Confucian responses to them has a broader philosophical payoff, namely by highlighting a problem for current defenders of virtue ethics that has not been widely noticed, but deserves attention.

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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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Neville, Robert Cummings. "Dimensions of Contemporary Confucian Cosmopolitanism." Journal of Chinese Philosophy 39, no. 4 (March 1, 2012): 594–613. http://dx.doi.org/10.1163/15406253-03904012.

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This paper identifies five dimensions of cosmopolitanism, though doubtless there are many more: cosmopolitanism in decision making, engaging others, attaining personal wholeness, the ultimate value-identity of life, and religious sensibility. These are discussed in terms of the Confucian ideas of the “Four Beginnings,” ritual, life as cultivated education, sagehood, public versus private life, Principle, heartmind, harmony, value, humaneness, “love with differences,” “roots and branches,” and filiality, among others. In all, it presents Confucianism as a living tradition that is facing up to how it might extend itself in light of the need for cosmopolitanism.

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Nguyen, Ngoc Tho, and Jana S. Rošker. "A Journey of a Thousand Miles Begins with a Single Step." Asian Studies 8, no. 2 (May 20, 2020): 7–13. http://dx.doi.org/10.4312/as.2020.8.2.7-13.

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This special issue of Asian Studies is dedicated to Confucianism in Vietnam. The idea of this topic has a rather long history. It can be traced back to the second biennial conference of the World Consortium for Research on Confucian Cultures (WCRCC), which took place in Vietnam in 2016 and was hosted by the University of Social Sciences and Humanities, Vietnam National University––Ho Chi Minh City under the theme “Confucianism as a Philosophy of Education for the Contemporary World”.

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Chen, Na, and Lizhu Fan. "Confucianism as an “Organized Religion”." Nova Religio 21, no. 1 (August 1, 2017): 5–30. http://dx.doi.org/10.1525/nr.2017.21.1.5.

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This is an ethnographic study of the Confucian Congregation—an emerging religious group in Fujian Province, southeast China—with an account of the Congregation’s origin, belief and rituals, organization, and development strategy. The Congregation started with one person providing supernatural healings, and it developed into an “organized religion” with hundreds of members in seven franchised branches. Furthermore, by taking advantage of the contemporary trend of the revival of Confucianism in China, Congregation leaders were even able to achieve a seemingly impossible feat—a legitimate status for their “superstitious” group.

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Lee, Sangok. "An Interpretation of Contemporary Neo/New Confucianism Political Thoughts." JOURNAL OF ASIAN STUDIES 22, no. 1 (February 28, 2019): 199–224. http://dx.doi.org/10.21740/jas.2019.02.22.1.199.

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Tao, Wang,, and Kim, Chang-Kyong. "The spread and inheritance of Confucianism in Contemporary Korea." Chinese Studies 59 (June 30, 2017): 1–13. http://dx.doi.org/10.14378/kacs.2017.59.59.1.

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Sigurðsson, Geir. "Transformative Critique: What Confucianism Can Contribute to Contemporary Education." Studies in Philosophy and Education 36, no. 2 (December 15, 2015): 131–46. http://dx.doi.org/10.1007/s11217-015-9502-3.

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Liu, Shuxian). "Contemporary Neo-Confucianism: Its background, varieties, emergence, and significance." Dao 2, no. 2 (June 2003): 213–33. http://dx.doi.org/10.1007/bf02857195.

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Xu, Kaibin. "An Empirical Study of Confucianism." Management Communication Quarterly 25, no. 4 (May 19, 2011): 644–62. http://dx.doi.org/10.1177/0893318911405621.

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Globalization has led to increased interest in leadership in indigenous cultures. The current study focused on developing a scale of faculty members’ perception of preferred academic leadership in Chinese universities. Seven factors were generated from the Confucian principles of leadership and were used to code and group items gathered through interviews. A survey consisting of 41 leadership items was administered to participants. Confirmatory factor analyses of three hypothesized models using LISREL 8.8 demonstrate that the survey is reliable with five confirmed factors—morality, nurturing, communicating/relating, fairness, and administrative competence. The findings suggest that the contemporary Chinese view of leadership is consistent with the Confucian philosophy of leadership.

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Xu, Xinyi, and Chuanmao Tian. "Translation and Research on Confucianism of Sinologists in T’oung Pao since the 20th Century." IRA International Journal of Education and Multidisciplinary Studies 16, no. 4 (November 13, 2020): 224. http://dx.doi.org/10.21013/jems.v16.n4.p3.

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The paper studies the articles on Confucianism which have been published in the column of “Articles de Fond” in T’oung Pao, a famous international Sinology journal, since the 20th century. The paper aims to sort out and comment on the translation and introduction of Confucian works and ideas in T’oung Pao, especially various versions of Confucian classics. And by summarizing the different characteristics of Confucianism-related research in the perspectives and contents in different historical periods, it discusses the intercultural communication media of Confucianism, aiming to further explore how to continue to promote the international communication of Chinese culture under the background of the “going out” strategy of Chinese culture. The findings are as follows: one is that the high-quality Sinology journals represented by T’oung Pao are an important form of media for overseas Confucianism communication. At the same time, it is an important topic for researchers engaged in cross-cultural work in the new era to seek the organic combination of traditional and contemporary media; the other is that we can make full use of the online network platform to promote some Sinology journals and articles on Confucianism published in them, and actively seek a new path and carrier of intercultural communication.

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DESSEIN, Bart. "Faith and Politics: (New) Confucianism as Civil Religion." Asian Studies 2, no. 1 (May 30, 2014): 39–64. http://dx.doi.org/10.4312/as.2014.2.1.39-64.

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This paper discusses how, in contemporary China, politico-religious narratives that reiterate the country’s Confucian tradition serve to create a sense of belonging and sharedness in a community, and provide a way to interpret this community and the contemporary Chinese nation as having a divine mission. As these Chinese foundational myths combine elements of Confucianism with patriotism and nationalism, they can be interpreted as a constitutive element of a “civil religion with Chinese characteristics”, and as providing arguments for a “religious” legitimation of the CCP as organization that has to lead the nation on this mission.

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Deng, Jun, and Craig A. Smith. "The rise of New Confucianism and the return of spirituality to politics in mainland China." China Information 32, no. 2 (March 10, 2018): 294–314. http://dx.doi.org/10.1177/0920203x18764041.

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In the past two decades, the revival of New Confucianism in mainland China has accelerated and become a crucial component of the intellectual public sphere. New Confucians have appeared alongside the larger groups of liberals and the New Left, often developing in dialogue or contrast with these intellectual neighbours. As part of the series of research dialogues on mapping the intellectual public sphere in China, this article examines recent discourse from New Confucian intellectuals, particularly dialogue with liberals and the New Left, to highlight the major debates and leading figures that define the cultural nationalist movement of Mainland New Confucianism. We show that, despite the immense difficulty of finding power as a minority voice in contemporary China, an integration of the religious and political dimensions of Confucianism in mainstream Chinese social, political, and intellectual culture remains the primary ideal that fuels and unites these intellectuals in the 2010s.

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Flavel, Sarah, and Brad Hall. "Exemplary Paternalism: A Consideration of Confucian Models of Moral Oversight." Culture and Dialogue 8, no. 2 (October 29, 2020): 220–50. http://dx.doi.org/10.1163/24683949-12340085.

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Abstract In this article we examine Classical Confucian political thinking through the lens of paternalism. We situate Confucianism amid contemporary models of paternalism to show that Confucianism can be understood as a soft form of paternalism regarding its method. Confucianism stresses cultivation of the people by moral exemplars to guide the people to act in ways that are in their own best interests. This is in contrast to use of law and punishment as a deterrent of unwanted behaviours of the people. We demonstrate that Confucian paternalism does not advocate for a static top-down structure of governance that is incapable of reform, underscoring its non-authoritarian ideal. We do this by stressing the vital upward momentum constituted in general cultivation of the wider population utilizing li (rituals). The picture that emerges from an examination of Confucian political thought through the lens of paternalism is what we name “exemplary paternalism.”

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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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이윤미. "The Contemporary Confucianism in terms of Contemporary New Confucian: Focusing on Tu Wei-Ming." Studies in Religion(The Journal of the Korean Association for the History of Religions) 74, no. 2 (June 2014): 115–44. http://dx.doi.org/10.21457/kars.74.2.201406.115.

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Billioud, Sébastien. "John Makeham, Lost Soul, Confucianism in Contemporary Chinese Academic Discourse." China Perspectives 2008, no. 3 (July 1, 2008): 152–53. http://dx.doi.org/10.4000/chinaperspectives.4263.

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