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Journal articles on the topic 'Li. Confucianism and education'

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Published: 4 June 2021

Last updated: 10 February 2022

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1

Peerenboom, Randall. "Confucianism for the Modern World. Edited by Daniel A. Bell and Hahm Chaibong. [Cambridge, UK: Cambridge University Press, 2003. xiii+383pp. £18.99. ISBN-521-82100.]." China Quarterly 178 (June 2004): 508–10. http://dx.doi.org/10.1017/s0305741004210293.

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Few Asians reject the basic hallmarks of modernity: a market economy, some form of democracy, some type of rule of law, and some human rights. At the same time, many Asians and for that matter non-Asians – including, we are told, the contributors to Confucianism and the Modern World ndash; “are somewhat disenchanted with Western-style liberal modernity” (p. 24).The editors are well aware that Confucianism must be adapted to modernity if it is to remain relevant. They are also well aware that is it necessary to move beyond the often frustratingly abstract assertions about the compatibility or incompatibility of Confucianism with capitalism, democracy, rule of law and human rights. Accordingly, they organize the book into sections that correspond roughly to the first three topics, human rights having been discussed at length elsewhere.The section on democracy contains Hahm Chaihark's exploration of li (rites, propriety) as a constitutional norm; Jongryn Mo's invocation of the censorate as a possible mechanism for administrative accountability; Wang Juntao's historical account of prominent intellectuals who supported aspects of Confucianism and democracy; Chang Yun-shik's discussion of mutual help and democracy in Korea; David Hall and Roger Ames's account of a pragmatic Confucian democracy; and Geir Helgesen's call for an updated Confucian moral education to offset the existential insecurity individuals feel in this era of globalization.

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2

Tong, Ho-kin. "The Ancient Chinese Views of Family Education Recorded in Pre-Qin (before 221 BC) Confucian Classics." Journal of Arts and Humanities 6, no. 5 (April 27, 2017): 42. http://dx.doi.org/10.18533/journal.v6i5.1166.

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<p>The Pre-Qin family education is a long neglected but important research topic in understanding Chinese education and culture. Although Chinese traditional family education is mostly under the influence of Confucianism there is not sufficient discussion in the Pre-Qin period as there are only scattered records related to this topic in various Pre-Qin classics. In addition, most research outputs in the field are on “jiaxun” (family instruction) which normally refers to family seniors’ commandments to their juniors from a cultural perspective. However, “jiating jiaoyu” (family education) can be defined as a mutual learning process in which individuals are socialized in family settings from perspectives of education and sociology. Based on this definition, the paper aims at exploring the special roles and contributions of the early Pre-Qin Confucian classics to the development of family education in China in terms of principle, aim, pedagogy, and role expectation of family member. The result shows that the Yijing (Book of Changes) brings out the views of strict family management style, supreme status of the father and role differentiation in the Pre-Qin period. The Lunyu (Analects) emphasizes the value of learning the shi (Book of Songs) and the li (Book of Rites) while the book Mengzi proposes a couple of innovative views on the parent-child relationship, role models, mutual education, environmental influence, and moral and role expectations in family education. The practicability of impartiality in family education and effectiveness of direct instruction in education are areas that need special attention from researchers and education policy makers.</p>

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3

Radice, Thomas. "Li(Ritual) in Early Confucianism." Philosophy Compass 12, no. 10 (October 2017): e12463. http://dx.doi.org/10.1111/phc3.12463.

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4

Liu, Yuli. "The Self and Li in Confucianism." Journal of Chinese Philosophy 31, no. 3 (September 2004): 363–76. http://dx.doi.org/10.1111/j.1540-6253.2004.00159.x.

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5

Liu, Yuli. "The Self and Li in Confucianism." Journal of Chinese Philosophy 31, no. 3 (February 19, 2004): 363–76. http://dx.doi.org/10.1163/15406253-03103004.

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6

Blakeley, Donald N. "Neo-Confucianism and Universalism." Dialogue and Universalism 8, no. 11 (1998): 169–83. http://dx.doi.org/10.5840/du1998811/1216.

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I explore the features of universalist thinking in the work of Zhu X i (Chu Hsi: 1130-1200), examining the following: (1) the importance of li (principle) in Zhu Xi's cosmology and ethics; (2) the course of moral development of a Confucian sage and the spheres of expanding identity and responsibility; (3) the ideal of impartiality in achieving a composure of unity with the world; and (4) the ideal of differentiated (or graded) love as an expression of living in accord with li and xing (nature). I conclude with some critical observations regarding these major features of Zhu Xi's universalism, noting some hazards of such cross-cultural analysis, and acknowledging general problems facing the non-pluralistic perspective of his work.

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7

Epley, Kelly M. "Care Ethics and Confucianism: Caring through Li." Hypatia 30, no. 4 (2015): 881–96. http://dx.doi.org/10.1111/hypa.12158.

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The role of li, or ritual, in Confucianism is a perceived impediment to interpreting Confucianism to share a similar ethical framework with care ethics because care ethics is a form of moral particularism. I argue that this perception is false. The form of moral particularism promoted by care ethicists does not entail the abandonment of social conventions such as li. On the contrary, providing good care often requires employing systems of readily recognizable norms in order to ensure that care is successfully communicated and completed through one's care‐giving practices. I argue that li performs this communicative function well and that the early Confucians recommend breaching li precisely when its efficacy in performing this function is compromised.

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8

Youngho Lee. "Li, Zhuo-Wu and Confucianism in Choson Dynasty." YANG-MING STUDIES ll, no. 21 (December 2008): 299–323. http://dx.doi.org/10.17088/tksyms.2008..21.011.

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9

Lin, Yueh-hui. "Lê Quý Đôn’s Theory of Li-qi." Asian Studies 8, no. 2 (May 20, 2020): 51–77. http://dx.doi.org/10.4312/as.2020.8.2.51-77.

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This paper discusses the work of Lê Quý Đôn (1726–1784), a prominent scholar of Later Lê Vietnam who was deeply influenced by Song-Ming Neo-Confucianism. Lê’s masterwork, the Classified Discourses from Yun Terrace (Yuntai leiyu 芸臺類語, Vân đài loại ngữ), exemplifies this intellectual heritage. This essay considers the text’s first volume in light of Zhu Xi’s theory of li-qi. While drawing deeply from Zhu Xi’s theory of an inseparable li-qi, Lê’s concept of li-qi ultimately originated in Han dynasty qi-transformative cosmology. Also influenced by a Vietnamese tradition of Three Teachings syncretism, Lê integrated Neo-Confucianism with Han cosmology to create a unique li-qi theory.

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10

NakJin Kim. "Jeong, Si-Han's Neo-Confucianism focused on Li actualization." JOURNAL OF KOREAN PHILOSOPHICAL HISTORY ll, no. 22 (December 2007): 263–90. http://dx.doi.org/10.35504/kph.2007..22.007.

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11

Kim, Uichol, and Young-Shin Park. "Confucianism and family values." Zeitschrift für Erziehungswissenschaft 3, no. 2 (July 2000): 229–49. http://dx.doi.org/10.1007/s11618-000-0023-6.

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12

Lee, Young-Chan. "Constucting Confucian Sociology through Li-Ch'i Paradigm of Neo-confucianism." Jonrnal of Social Thoughts and Culture 6 (November 30, 2002): 81. http://dx.doi.org/10.17207/jstc.2002.11.6.81.

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13

Lai, Karyn. "Confucianism and Women: A Philosophical Interpretation. Li-Hsiang Lisa Rosenlee." China Journal 57 (January 2007): 226–28. http://dx.doi.org/10.1086/tcj.57.20066284.

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14

KRUMMEL, JOHN W. M. "TRANSCENDENT OR IMMANENT? SIGNIFICANCE AND HISTORY OF LI IN CONFUCIANISM." Journal of Chinese Philosophy 37, no. 3 (August 2, 2010): 417–37. http://dx.doi.org/10.1111/j.1540-6253.2010.01594.x.

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15

Pang-White, Ann A. "Li-Hsiang Lisa Rosenlee, Confucianism and Women: A Philosophical Interpretation." Dao 7, no. 4 (October 15, 2008): 461–65. http://dx.doi.org/10.1007/s11712-008-9082-9.

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Krummel, John W. M. "Transcendent or Immanent? Significance and History of Li in Confucianism." Journal of Chinese Philosophy 37, no. 3 (February 19, 2010): 417–37. http://dx.doi.org/10.1163/15406253-03703006.

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17

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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18

Kim, Sangbum. "Confucianism, Human Dignity, and Moral Education." GongJaHak 37 (February 28, 2019): 159–83. http://dx.doi.org/10.37300/gongja.37.6.

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19

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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20

Kirkland, Russell. "Confucianism and Women: A Philosophical Interpretation ? By Li-Hsiang Lisa Rosenlee." Religious Studies Review 33, no. 1 (January 2007): 87. http://dx.doi.org/10.1111/j.1748-0922.2007.00157_9.x.

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21

Seok, Bongrae. "The Four–Seven Debate of Korean Neo-Confucianism and the Moral Psychological and Theistic Turn in Korean Philosophy." Religions 9, no. 11 (November 19, 2018): 374. http://dx.doi.org/10.3390/rel9110374.

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This paper discusses how Korean Neo-Confucian philosophers in the Joseon dynasty (1392–1910) explained the moral nature of the mind and its emotions. Among the philosophical debates of Korean Neo-Confucianism, the author of the paper focuses on the Four–Seven Debate (a philosophical debate about the moral psychological nature of the four moral emotions and the seven morally indiscrete emotions) to analyze its li–qi metaphysics (a philosophical explanation of the universe through the intricate and interactive relation between the two cosmic processes, li and qi) and its conflicting viewpoints on the moral psychological nature of emotion. Because of the ambiguities and inconsistencies in the Neo-Confucian explanation, specifically those of the Cheng–Zhu schools of Neo-Confucianism on the nature and functions of the mind, Korean Neo-Confucians struggled to bring Neo-Confucian li–qi metaphysics to the moral and practical issues of the human mind and moral cultivation. Later in the Joseon dynasty, some Korean Neo-Confucians discussed the fundamental limitations of li–qi metaphysics and developed their explanations for the goodness of the moral mind and the world from an alternative (i.e., theistic) viewpoint.

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22

Yung, Betty. "Can Confucianism add value to democracy education?" Procedia - Social and Behavioral Sciences 2, no. 2 (2010): 1919–26. http://dx.doi.org/10.1016/j.sbspro.2010.03.1010.

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23

Jeong, Sangbong. "Humanity Education from the Viewpoint of Confucianism." Korean Society of Culture and Convergence 41, no. 4 (August 30, 2019): 151–82. http://dx.doi.org/10.33645/cnc.2019.08.41.4.151.

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24

Chou. "CONFUCIANISM AND CHARACTER EDUCATION: A CHINESE VIEW." Journal of Social Sciences 9, no. 2 (February 1, 2013): 59–66. http://dx.doi.org/10.3844/jssp.2013.59.66.

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25

CHENG, HSUEH-LI. "CONFUCIANISM AND ZEN (CH'AN) PHILOSOPHY OF EDUCATION." Journal of Chinese Philosophy 12, no. 2 (June 1985): 197–215. http://dx.doi.org/10.1111/j.1540-6253.1985.tb00007.x.

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26

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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27

Cheng, Hsueh-Li. "Confucianism and Zen (Ch’an) Phllosophy of Education." Journal of Chinese Philosophy 12, no. 2 (January 19, 1985): 197–215. http://dx.doi.org/10.1163/15406253-01202007.

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28

Shusterman, Richard. "Pragmatist Aesthetics and Confucianism." Journal of Aesthetic Education 43, no. 1 (2009): 18–29. http://dx.doi.org/10.1353/jae.0.0034.

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29

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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30

De Weerdt, Hilde. "Li Zhi, Confucianism and the Virtue of Desire by Pauline C. Lee." Philosophy East and West 64, no. 4 (2014): 1108–10. http://dx.doi.org/10.1353/pew.2014.0065.

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31

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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32

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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33

Knapp, Keith N. "New Approaches to Teaching Early Confucianism." Teaching Theology and Religion 2, no. 1 (February 1999): 45–54. http://dx.doi.org/10.1111/1467-9647.00042.

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34

Jeong, Mee-Ryang. "The liaison between Korean multicultural education and traditional Confucianism-education culture." Yeongnam Toegye Studies Institute, no. 23 (December 31, 2018): 427–57. http://dx.doi.org/10.33213/thlj.2018.0.23.427.

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Kang, Jinseok. "A Study of the Li Zhehou’s Theory of "The fourth period of Confucianism"." Journal of Chinese Studies 83 (February 28, 2018): 217–45. http://dx.doi.org/10.35982/jcs.83.10.

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김한상. "Freedom, Agency and the Primacy of Li in Zhu Xi’s Neo-Confucianism (Seongnihak)." Review of Korean Studies 16, no. 1 (June 2013): 121–35. http://dx.doi.org/10.25024/review.2013.16.1.004.

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Kim, Sungmoon. "Before and after Ritual: Two Accounts of Li as Virtue in Early Confucianism." Sophia 51, no. 2 (June 2012): 195–210. http://dx.doi.org/10.1007/s11841-012-0301-9.

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Han, Tae Ho. "Yeats and Dynamics of Li and Ki: Thu Tzu’s Confucianism and its Applicability." Yeats Journal of Korea 12 (December 31, 1999): 363–77. http://dx.doi.org/10.14354/yjk.1999.12.363.

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Xie, Tian, Jue Zhou, James H. Liu, and Can-can Liao. "How Does a Historical System of Meaning Weigh on the Present? Social Representations of Confucianism and Their Role in Young Chinese Lives in the People’s Republic of China." Psychology and Developing Societies 33, no. 1 (February 24, 2021): 73–102. http://dx.doi.org/10.1177/0971333621990452.

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The present study focuses on a new type of social representation: the historical system of meaning embodied by the philosophy and lifeways of Confucianism. Eighteen young and educated Chinese were interviewed face-to-face. Thematic analyses of their transcripts showed that Confucianism representations contained two subthemes, figures (Confucius and Mencius) and thoughts (e.g., propriety and benevolence, etc.). These representations were transmitted by formal education from school and informal education from family, and the influence of Confucianism was often implicit, as evidenced by two subthemes: self-cultivation and social norms. The analyses also showed that almost everything mentioned about Confucianism was more than 2,000 years old and more recent developments were ignored. These results provide insight into how a historically central system of meaning is represented today, when it has lost its institutional bases. It is argued that the social representation of Confucianism is fragmented rather than hegemonic and lacks the systematic coherence that characterises a historical charter. Contributions to social representations theory and implications for how Confucianism could function in the modern world are discussed.

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Lin, Mei-Hsiang. "Traditional Chinese Confucianism and Taoism and Current Environmental Education." Environmental Ethics 38, no. 1 (2016): 3–17. http://dx.doi.org/10.5840/enviroethics20163812.

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선우미정. "The Education Theory of Confucianism In The Four Books." Journal of Eastern Philosophy ll, no. 65 (February 2011): 251–81. http://dx.doi.org/10.17299/tsep..65.201102.251.

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이상호. "A Study on the Child Education Theory of Confucianism." Journal of Eastern Philosophy ll, no. 79 (August 2014): 115–45. http://dx.doi.org/10.17299/tsep..79.201408.115.

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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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Xiong, Jie. "Understanding higher vocational education in China: Vocationalism vs confucianism." Frontiers of Education in China 6, no. 4 (November 17, 2011): 495–520. http://dx.doi.org/10.1007/s11516-011-0143-1.

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LEE, Shui Chuen. "敬評范瑞平教授大作＜大疫當前: 訴諸儒家文明的倫理資源＞兼論儒家義理與對新冠肺炎的道德分析." International Journal of Chinese & Comparative Philosophy of Medicine 18, no. 2 (January 1, 2020): 159–66. http://dx.doi.org/10.24112/ijccpm.181710.

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LANGUAGE NOTE | Document text in Chinese; abstract in English only.My response to Professor Fan’s essay mainly deals with two issues. Firstly, through a simplified analysis of the history and basic ideas of Confucianism, Fan’s paper did not grasp the basic idea of “Ren” and “empathy of the Heart/mind of ren “as well as the theoretical structure of “ren-li-de” in Confucianism. Hence, his thesis on Familism and Confucian Virtue Ethics was not based on solid Confucian texts and arguments. Secondly, Principlism is nothing as extreme as Fan described and his analysis on the Covid-19 pandemic are fairly rational and reasonable. The management of the pandemic in the West does have serious defects, but it has nothing to do with Principlism and liberalism. It is mainly due to the misunderstanding and misjudgment of the nature of this new pandemic by specialists and common folks. Lastly, I present a brief outline on how Confucianism could join with democracy and liberty in fighting against Covid-19 effectively performed by Taiwan people.DOWNLOAD HISTORY | This article has been downloaded 6 times in Digital Commons before migrating into this platform.

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46

Yang, Shaogang. "On the Historical Development of Confucianists’ Moral Ideas and Moral Education." ETHICS IN PROGRESS 4, no. 1 (February 1, 2013): 34–47. http://dx.doi.org/10.14746/eip.2013.1.3.

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The Confucian ethics which is the main body of the Chinese traditional culture has established its “basic morality” or “mother morality” not only in China, but also in some of the Asian countries. It is formed in the long historical development of more than 2000 years. First of all, it had the contention of a hundred schools of thought in the Pre-Qin Dynasty, and the Confucianist thought with its own colors was formed at that time. When Dong Zhongshu made his suggestions that restrained all other schools but only respected Confucianism, the predominance of Confucianism over the political life had been defined in Chinese society. After the later generations’ cooperating thing of diverse nature with unity of opposites, it was developed into the idealist philosophy of the Song (960 -1279) and Ming (1368-1644). Dynasties, which combined Confucianism, Buddhism and Daoism. The critical development of the modern Chinese society to Confucianist thought made us scholars have a timely reflection on the Confucian ethics. The requirement of constructing a harmonious world in the present time made us further considerate the moral education with Confucianist ethics.

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Huang, Yong. "Neo-Confucian Hermeneutics at Work:Cheng Yi's Philosophical Interpretation of Analects 8.9 and 17.3." Harvard Theological Review 101, no. 2 (April 2008): 169–201. http://dx.doi.org/10.1017/s0017816008001776.

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In this article, I discuss the Song 宋 Neo-Confucian Cheng Yi's 程頤 (1033–1107) interpretation of two related controversial passages in the Analects, the recorded sayings of Confucius. The term “neo-Confucianism” was coined by Western scholars to refer to the Confucianism of the period from the Song dynasty to the Ming 明 dynasty (and sometimes through the Qing 清 dynasty). Among Chinese scholars, neo-Confucianism is most commonly referred to as the Learning of Principle (li xue 理學). Although before Cheng Yi and his brother Cheng Hao 程顥 (1032–1085) there were three other philosophers who are normally also regarded as neo-Confucians— Shao Yong 邵雍 (1011–1077), Zhou Dunyi 周敦頤 (1017–1073), and Zhang Zai 張載 (1020–1077)—we can justifiably regard the Cheng brothers as the real founders of neo-Confucianism in the sense that principle becomes the essential philosophical concept for the first time in their works. There is no consensus among scholars as to the relationship between the philosophies of these two brothers. The traditional view regards them as substantially different due to the two different schools of neo-Confucianism that developed from their teachings, the realistic school synthesized by Zhu Xi 朱熹 (1130–1200) from the teachings of Cheng Yi and the idealist school culminating in Wang Yangming 王陽明 (1472–1529) from the teachings of ChengHao. I, however, tend to think that the philosophical positions of the two brothers are largely similar. Unfortunately, since Cheng Hao did not live as long as Cheng Yi, there is insufficient material to create a systematic picture of his view of the Analects passages with which this article will deal.

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Tu (杜維明), Weiming. "Mencius, Xunzi, and the Third Stage of Confucianism." Journal of Chinese Humanities 6, no. 1 (December 1, 2020): 9–20. http://dx.doi.org/10.1163/23521341-12340087.

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Abstract According to Karl Jaspers’s theory of the Axial age, many important cultures in the world experienced a “transcendental breakthrough” between 800 and 200 BCE; no more transformations occurred until Martin Luther’s Protestant Reformation in the sixteenth century, which eventually ushered in the modern era. The implication of this theory is that only the West had a second cultural breakthrough, thus rendering moot the discussion of a third Confucian epoch. But, in reality, Confucianism had a second breakthrough during the Song—Ming period (tenth to seventeenth centuries) and spread from China to East Asia; this new form of Confucianism is called “neo-Confucianism” by Western scholars. The third Confucian epoch is a forward-looking concept that uses the lexicon of Western science and democracy to trace Confucianism’s philosophical transformation from a Chinese tradition into a part of world culture, and the integration of Mencian and Xunzian thought has to be treated in this light. Faced with Western cultural challenges, modern Confucianism has broken new ground in many ways. Mou Zongsan 牟宗三 is Mencian (as represented by Lu Xiangshan 陸象山, Wang Yangming 王陽明, and Liu Jishan 劉蕺山) in spirit and Xunzian (as represented by Zhu Xi 朱熹) in practice. Li Zehou 李澤厚, by contrast, exhorts us to talk the Mencian talk but walk the Xunzian walk; this contradictory stratagem, which he thinks will lead to a brighter and healthier future, only accentuates the power of Mencius 孟子 as a philosopher of the mind. Mencius and Xunzi 荀子 are very important in a modern deconstruction of Confucianism and the integration of their thought may very well become the impetus for another transcendental breakthrough. Is integration possible? How should they be integrated? We await the results of Confucian scholars’ open-minded explorations.

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Podoler, Guy, and Pauline C. Lee. "Books Reviews." Acta Orientalia Vilnensia 12, no. 1 (January 1, 2011): 139–47. http://dx.doi.org/10.15388/aov.2011.0.1091.

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Guy Podoler. Monuments, Memory, and Identity: Constructing the Colonial Past in South Korea, Welten Ostasiens. Worlds of East Asia. Mondes de l‘Extrême- Orient 18, Bern: Peter Lang AG, 2011, 272 pp., num. ill. ISBN 978-3-0343-0660-7 (hardbound), € 52.80 Pauline C. Lee. Li Zhi 李贽, Confucianism and the Virtue of Desire, SUNY series in Chinese Philosophy and Culture, Albany: SUNY Press, 2012, pp. 202. ISBN 978-1-4384-3927-3 (hardcover), $75.00

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Guo, Long. "Research of Confucianism Education Method in Chinese College Students’ Ideological and Political Education." Creative Education 07, no. 07 (2016): 1051–55. http://dx.doi.org/10.4236/ce.2016.77109.

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