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Relevant bibliographies by topics / Legalism (Chinese philosophy)

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Academic literature on the topic 'Legalism (Chinese philosophy)'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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Journal articles on the topic "Legalism (Chinese philosophy)"

1

Cheng, Chung-Ying. "Understanding Legalism in Chinese Philosophy." Journal of Chinese Philosophy 38, no. 1 (2011): 1–3. http://dx.doi.org/10.1163/15406253-03801001.

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CHENG, CHUNG-YING. "PREFACE: UNDERSTANDING LEGALISM IN CHINESE PHILOSOPHY." Journal of Chinese Philosophy 38, no. 1 (2011): 1–3. http://dx.doi.org/10.1111/j.1540-6253.2010.01624.x.

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SCHNEIDER, HENRIQUE. "LEGALISM: CHINESE-STYLE CONSTITUTIONALISM?" Journal of Chinese Philosophy 38, no. 1 (2011): 46–63. http://dx.doi.org/10.1111/j.1540-6253.2010.01630.x.

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Goldin, Paul R. "Persistent Misconceptions about Chinese “Legalism”." Journal of Chinese Philosophy 38, no. 1 (2011): 88–104. http://dx.doi.org/10.1163/15406253-03801008.

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GOLDIN, PAUL R. "PERSISTENT MISCONCEPTIONS ABOUT CHINESE “LEGALISM”." Journal of Chinese Philosophy 38, no. 1 (2011): 88–104. http://dx.doi.org/10.1111/j.1540-6253.2010.01629.x.

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6

Liu, Ziqi, and Donghui Song. "Analysis of the Rise and Fall of the Qin Dynasty in Relation to Legalism." Communications in Humanities Research 4, no. 1 (2023): 359–66. http://dx.doi.org/10.54254/2753-7064/4/20220579.

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This study mainly focuses on how the ancient Chinese philosophy, Legalism, affected the Qin in its warring state and empire periods. This essay will proceed chronologically from how the idea of Legalism emerged in Qin-Shang Yangs law reformation, how it brought Qin to become a glorious state in the warring state period, how it affected Qin to become a centralized empire with the system of prefectures and counties, and finally, how it caused the fall of Qin. Legalism was one of the core reasons why Qin could evolve into the first empire and others could not, but due to its cruelty, it was aband

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7

Chen, Lei, and Rongping Yang. "The Influence of Traditional Chinese Culture on Educational Philosophy and Practice." Contemporary Education and Teaching Research 4, no. 07 (2023): 322–26. http://dx.doi.org/10.61360/bonicetr232013010707.

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In the context of globalization and technologization, modern Chinese education is facing rapid changes and challenges. Through an in-depth discussion of the influence of Chinese traditional culture, especially Confucianism, Taoism, and Legalism, on educational philosophy and practice, this paper analyzes the changes in teaching methods, teaching content, and educational evaluation, reveals the use of traditional culture in modern educational practice, and considers how to draw on and apply the wisdom of traditional culture in the current educational challenges.

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Ani, Dou. "The Main Framework of Ancient Chinese Management Thought from the Perspective of Traditional Culture." Transactions on Social Science, Education and Humanities Research 9 (July 8, 2024): 124–30. http://dx.doi.org/10.62051/kbsnw609.

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Ancient Chinese management philosophy is an important component of traditional Chinese culture, reflecting the thinking and summary of management practices by ancient Chinese people. This article summarizes the core viewpoints of major schools of thought such as Confucianism, Taoism, and Legalism from the perspective of traditional culture, as well as their implications for modern management. Through in-depth exploration of ancient management ideas, we can better understand the values and management concepts of traditional Chinese culture, and provide inspiration and reference for contemporary

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9

Lyon, Arabella. "Rhetorical Authority in Athenian Democracy and the Chinese Legalism of Han Fei." Philosophy & Rhetoric 41, no. 1 (2008): 51–71. http://dx.doi.org/10.2307/25655299.

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Lyon, Arabella. "Rhetorical Authority in Athenian Democracy and the Chinese Legalism of Han Fei." Philosophy & Rhetoric 41, no. 1 (2008): 51–71. http://dx.doi.org/10.5325/philrhet.41.1.0051.

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Dissertations / Theses on the topic "Legalism (Chinese philosophy)"

1

Choi, Siu-man Angela, and 蔡筱雯. "The Yongzheng emperor revisited: the Confucian and legalist elements in his policies, 1723-35." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2004. http://hub.hku.hk/bib/B31228203.

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2

Ke, Yuan. "The Morality Of Chinese Legalism: Han Fei’s Advanced Philosophy." 2019. https://scholarworks.umass.edu/masters_theses_2/838.

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Legalism, as one of the most useful philosophies of government, has attracted a great deal of scholarly attention. The work of Han Fei—one of the most influential proponents of Legalism—has been scrutinized and critiqued for centuries as immoral. I intend to show Legalism, especially the Han Feizi, is moral through focusing on four aspects of Han Fei’s work. First, his understanding of human nature. Han Fei states people are born with a hatred of harm and a love of profit. This understanding of human nature can never lead to a cognitive distortions in governing. So it is a moral basic of a phi

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3

"Adapting with the times: Fajia law and state development." 2015. http://repository.lib.cuhk.edu.hk/en/item/cuhk-1291500.

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This study explores a significant and little studied aspect of the pioneering doctrinal work of the Fajia tradition, the Book of Lord Shang 商君書 (ca. 260 B.C. -‐233 B.C.): its system of rewards. In contrast with previous scholarship that has questioned the existence of a coherent Legalist political vision and even its idea of law fa 法 or that has focused strictly on penalty, this study considers Fajia law and discipline not only viable categories for analysis, but also important conceptual products of the intensely competitive, bellicose political climate of the Warring States period. The cent

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4

"先秦法家的歷史觀: 以《商君書》及《韓非子》為中心". 香港中文大學, 1995. http://library.cuhk.edu.hk/record=b5895583.

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余兆權.<br>論文(碩士) -- 香港中文大學硏究院歷史學部,1995.<br>參考文獻: leaves 91-97.<br>Yu Zhaoquan.<br>論文提要 --- p.III<br>Chapter 笫一章 --- 緒綸 --- p.1-14<br>Chapter 笫一´節´ؤؤ --- 研究緣起與目的 --- p.1-2<br>Chapter 笫二´節´ؤؤ --- 研究範圍與方法 --- p.2-7<br>Chapter 笫三´節´ؤؤ --- 商鞅及韓非其人其書簡介 --- p.8-14<br>Chapter 笫二章 --- 從《商君書》看商鞅的歷史觀 --- p.15-32<br>Chapter 第一´節´ؤؤ --- 歷史三世¨®Ơ與歷史演化觀 --- p.15-19<br>Chapter 笫二´節´ؤؤ --- 歷史發展根源論與國家起源論 --- p.20-22<br>Chapter 第三´節´ؤؤ --- 尊古而不法古的先王觀 --- p.22-27<br>Chapter 笫四´節´ؤؤ --- 因時制宜的變古觀 --- p.27-29<br>Chapter 笫五´節´ؤؤ --- 利用歷史為政治工具的歷史功用論 --- p.29-31<br>Chapter 笫六´節´ؤؤ --- 小結 --- p.31-32<br>Chapter

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Books on the topic "Legalism (Chinese philosophy)"

1

Xian Qin fa jia. Xian dai chu ban she, 2021.

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2

Chong xin fa xian fa jia. Shang wu yin shu guan, 2018.

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3

Liu, Hui. Han Fei fa si xiang yan jiu. Fa lü chu ban she, 2015.

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4

Chao, Ying-lin. Wei she wan min chih fa: Fa chia yü fa chih chien she. Ssu-chʻuan jen min chʻu pan she, 1996.

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5

Wang, Kang. Chih pʻu wu hua chih mei: Fa chia yü ssu pien chih hui. Ssu-chʻuan jen min chʻu pan she, 1996.

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6

Li, Hai-sheng. Fa hsiang tsun yen: Chin hsien tai ti hsien Chʻin fa chia yen chiu. Liao-ning chiao yü chʻu pan she, 1997.

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7

Zhang, Yuchi. Fa jia de guan li zhi dao: Fajia de guanlizhidao. Zhongguo shang ye chu ban she, 2007.

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8

Jin dai Zhongguo de zi ran quan li guan. Shandong ren min chu ban she, 2003.

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9

Zhang, Chufan. Ru dao Mo fa yu Yi xue bian zheng fa: Ru dao Mo fa yu Yixue bianzheng fa. Zhejiang da xue chu ban she, 2013.

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10

Ying, Sun. Han Fei de shi jie. Shanghai san lian shu dian, 2017.

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Book chapters on the topic "Legalism (Chinese philosophy)"

1

Feng, Qi, and Weiping Chen. "The Rise of Confucianism, Mohism, Daoism, and Legalism." In A Concise History of Chinese Philosophy. Springer Nature Singapore, 2023. http://dx.doi.org/10.1007/978-981-99-0007-7_2.

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2

Choukroune, Leïla. "Chinese: Legal Thought: The Legalist School." In Encyclopedia of the Philosophy of Law and Social Philosophy. Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-007-6730-0_92-1.

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Choukroune, Leïla. "Chinese Legal Thought: The Legalist School." In Encyclopedia of the Philosophy of Law and Social Philosophy. Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-007-6730-0_92-2.

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Choukroune, Leïla. "Chinese Legal Thought: The Legalist School." In Encyclopedia of the Philosophy of Law and Social Philosophy. Springer Netherlands, 2023. http://dx.doi.org/10.1007/978-94-007-6519-1_92.

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Roth, Antoine. "Introduction." In A Hierarchical Vision of Order. Policy Press, 2023. http://dx.doi.org/10.1332/policypress/9781529227505.003.0001.

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This chapter locates this book’s argument within broader debates about China’s attitude towards international order. It explains the book’s focus on China’s vision for order in Asia in particular, on continuity between imperial past and present, and on the concept of hierarchy. It also presents the analytical framework of the book, based on international relations concepts developed by the English School, such as the distinction between international system and international society, and on Max Weber’s method for interpretative sociology grounded on the use of ideal types. The chapter explains how this book aims to build an ideal type of hierarchical order based on the Confucian–Legalist mainstream of traditional Chinese political philosophy, and use it to highlight continuities in certain significant features of Chinese foreign policy from its imperial past to the current period of the People’s Republic dominated by the figure of Xi Jinping.

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6

Jiang, Tao. "Modeling the State after Heaven." In Origins of Moral-Political Philosophy in Early China. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197603475.003.0005.

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In the hands of the early fajia (often translated as Legalist) thinkers, classical Chinese moral-political philosophy took a decidedly bureaucratic turn, away from the paradigmatic norm that saw politics as derivative of the moral virtues of the political actors, which characterized the mainstream approach to politics at the time, most famously represented by the Confucians. The early fajia thinkers saw the institution of the state as a domain that required its own operating norm, irreducible to others. In these fajia thinkers, impartiality became the most important institutional norm that eclipses virtues like filiality or even benevolence and righteousness. Furthermore, some early fajia thinkers, especially Shen Dao, would seek to map the state onto the cosmos, essentially merging the two into a single reality such that the state could be perceived to operate “naturally.” All subsequent thinkers had to confront the question of how to deal with the increasingly bureaucratized and powerful state.

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