Log in

Relevant bibliographies by topics / Neo-Confucianism Philosophy, Confucian

Contents

Journal articles
Dissertations / Theses
Books
Book chapters

Academic literature on the topic 'Neo-Confucianism Philosophy, Confucian'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Neo-Confucianism Philosophy, Confucian.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Neo-Confucianism Philosophy, Confucian"

1

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

2

Aulisio, George J. "The Deontological Foundation of Neo-Confucian Virtue Ethics." International Philosophical Quarterly 60, no. 3 (2020): 339–53. http://dx.doi.org/10.5840/ipq2020716155.

Full text

Abstract:

I show that Neo-Confucianism is practiced in two ways: (1) deontologically and (2) as a virtue ethical theory. When fully appreciated, Neo-Confucianism is a virtue ethical theory, but to set out on the path of the sage and behave like a junzi, Neo-Confucianism must first be practiced deontologically. I show this by examining the importance of Neo-Confucian metaphysics to ethical practice and by drawing out the major practical differences between “lesser learning” and “higher learning.” In my view, Neo-Confucianism can be practiced deontologically because some adherents may never move to practicing Neo-Confucianism as a virtue theory.

APA, Harvard, Vancouver, ISO, and other styles

3

Liu, Shu-Hsien. "A Reinterpretation and Reconstruction of Confucian Philosophy." Journal of Chinese Philosophy 40, no. 5 (March 2, 2013): 239–50. http://dx.doi.org/10.1163/15406253-04005018.

Full text

Abstract:

This article further develops my understanding of Confucianism as a spiritual tradition. The spirit of Confucian philosophy remains the same as Confucius and Mencius in the ancient era, and Zhu Xi in the Song Dynasty, who developed liyi-fenshu (one principle/many manifestations) into a comprehensive anthropo-cosmic philosophy. The idea is inherited by Contemporary Neo-Confucian scholars, reinterpreted to cope with the current emphasis on plurality, the aspect of fenshu (difference), but maintained liyi (unity) as a regulative principle, sometimes radical reconstruction is needed to respond to contemporary issues such as the conflict between universalism and particularism.

APA, Harvard, Vancouver, ISO, and other styles

4

Brasovan, Nicholas S. "An Exploration Into Neo-Confucian Ecology." Journal of Chinese Philosophy 43, no. 3-4 (March 3, 2016): 203–20. http://dx.doi.org/10.1163/15406253-0430304006.

Full text

Abstract:

In this article, I lay the groundwork for hermeneutically reconstructing Neo-Confucian discourse as a viable, twenty-first century ecological worldview. I begin by outlining the tenets of complex systems theory, which are integral to contemporary ecological worldviews. I then provide an ecological reading of central concepts in the Neo-Confucian cosmology of Wang Fuzhi. As Neo-Confucian cosmology is rooted in the Book of Changes, I provide an ecological interpretation of this classic. This discussion demonstrates that contemporary ecological discourse provides a cogent hermeneutic position from which we can productively read Neo-Confucianism.

APA, Harvard, Vancouver, ISO, and other styles

5

Arghirescu, Diana. "Song Neo-Confucian Conceptions of Morality and Moral Sources (Zhu Xi): Connections with Chan Buddhism." Journal of Chinese Philosophy 47, no. 3-4 (March 3, 2020): 193–212. http://dx.doi.org/10.1163/15406253-0470304006.

Full text

Abstract:

In this study of ancient Confucian, Neo-Confucian (School of Principle) and Chan Buddhist ways of thinking about morality and the moral agent, my main objective is to trace changes relating to the nature and foundation of Confucian moral thought that occurred during the Song dynasty, through a parallel reading of Neo- Confucian writings and the Platform Sutra. By using the hermeneutical method and comparative textual analysis, the essay provides evidence that these changes reflect the Chan influence on Neo- Confucianism and embody a specific Neo-Confucian spirituality. The following concepts and themes articulate the theoretical framework of the research: the moral agent and moral agency; the heart-mind, authentic nature, and the principle of coherence; types of morality (substantive and procedural); and interrelatedness, oneness and purity.

APA, Harvard, Vancouver, ISO, and other styles

6

Zhang, Weiwen. "Heavenly Law (Tiandao) and Its Change by Time (Shibian): The Revival of Confucianism in the North Song Dynasty and Its Philosophy of History Based on the Interpretations of Yijing." Kronoscope 15, no. 1 (March 31, 2015): 80–92. http://dx.doi.org/10.1163/15685241-12341323.

Full text

Abstract:

The Neo-Confucians in the North Song dynasty pursued the GreatDaoin Confucian Classics and conceptualized it as the highest rational principle and cultural spirit, which is known asTiandao天道 (the Heavenly Law) orTianli天理 (the Heavenly Principle), so as to restrain imperial authority and to provide guidance for political and economic decision-making.1 This was one of the fundamental reasons for the revival of Confucianism in the North Song period. Confucianism has a profound historical and cultural consciousness; it acknowledges the reasons for the changing nature of human social life, and it discourages people from abandoning this worldly life for a heavenly paradise. InYijing(The Book of Changes), the emphasis on the idea ofSheng Sheng生生 (ceaseless/creative creativity), morality and social norms coincides with the ethos of Confucianism. The Confucians’ effort in interpretingYijingcontributed to he revival of Confucianism in the North Song dynasty. By outlining the blueprint of an ideal world, they hoped to bring social development back on track. As a result, they had in-depth discussions on a number of philosophical questions, such as the end goal of history, social structure, social change, momentum, and laws of historical development. The neo-Confucianism in the North Song dynasty can be regarded as including a philosophy of history.

APA, Harvard, Vancouver, ISO, and other styles

7

Miyajima, Hiroshi. "THE EMERGENCE OF PEASANT SOCIETIES IN EAST ASIA." International Journal of Asian Studies 2, no. 1 (December 10, 2004): 1–23. http://dx.doi.org/10.1017/s147959140500001x.

Full text

Abstract:

In the recent debates about Confucianism and its role in East Asian economic development, there has been little discussion about why East Asian societies embraced Confucian values in the first place. Here, “Confucian” refers particularly to the ideas of the Song dynasty Zhu Xi school (neo-Confucianism) which became associated in China with the shidafu scholar-bureaucrat class. Zhu Xi political philosophy was anchored in a centralized governing bureaucracy under the emperor, and differed markedly from political ideals underlying medieval feudal society in Europe, for example. Land-ownership was not a condition of shidafu status, and there is only a partial resemblance between the Chinese landowner and European feudal ruling strata. In Japan and Korea, notwithstanding the fact that neo-Confucianism was an imported philosophy and there arose discrepancies between its ideas and social reality, it sank deep roots into both societies. This paper looks at the conditions that allowed this to happen, and concludes that the spread of Confucian ideas depended on structural changes in Korea and Japan that were similar to those that had occurred in China. It is in the emergence of peasant society that we find the key to such changes. This, I contend, is a far more important watershed than the one that divides early-modern and modern.

APA, Harvard, Vancouver, ISO, and other styles

8

Lo, Ping-Cheung. "Neo-Confucian Religiousness Vis-à-Vis Neo-Orthodox Protestantism." Journal of Chinese Philosophy 41, no. 5 (March 3, 2014): 609–31. http://dx.doi.org/10.1163/15406253-04105007.

Full text

Abstract:

Contemporary Neo-Confucianism, as represented by Tang Junyi, Mou Zongsan and Tu Wei-ming, has a definite religiosity. They consciously draw a parallel between the Christian God-human relationship and Confucian Heaven-human relationship, and argue for the superiority of the latter. They characterize the Christian God as “pure transcendence”; in contrast, they embrace immanentism of the Heaven and assert the divinity of human nature. This article argues that these Confucian thinkers have a very distorted understanding of classical Christian theology. They cherry-pick some statements from the Neo-Orthodox theologians (such as God as Wholly Other), charge this God for its remoteness from us, and happily ascribe divinity to human nature. They are totally unaware that their immanentism is déjà vu to the Neo- Orthodox theological movement. The religious thoughts of Tang, Mou, and Tu, though in different degrees, resemble German liberal theology in many crucial ways, against which Barth, Brunner, and Bultmann (with the assistance of Otto and Buber) have successfully revolted. Instead of using Neo-Orthodox theologians as a foil, the future development of Neo-Confucian religiousness has much to learn from this theological movement.

APA, Harvard, Vancouver, ISO, and other styles

9

Xin, Yamin. "A Preliminary Inquiry into Zhang Zai’s Philosophy of History in His Studies of Yijing." Kronoscope 15, no. 1 (March 31, 2015): 71–79. http://dx.doi.org/10.1163/15685241-12341322.

Full text

Abstract:

“Zunwang jianba” 尊王賤霸 (Honoring the [Three] Kings and Denunciating the [Five] Hegemons) is commonly regarded as the principal idea of the Confucian Conception of History. However, Zhang Zai 張載 (1020-1077), the founder of North Song’s Neo- Confucianism, expressed his unique view of history by interpretingYijing(The Book of Changes) in his workHengqu Yishuo橫渠易說 (An Explanation of the Meaning of Yi), which departed from the ancient Confucian tradition. This article offers an account of Zhang’s philosophy of history, which has been overlooked for a long time. Zhang Zai’s historical philosophy ofYijingcan be summarized in two sentences: “Histories existed before [the advent of] historical records書前有史,” and “Tools existed prior to [the invention of] hexagrams卦前有器.”

APA, Harvard, Vancouver, ISO, and other styles

10

Chan, Wing-Cheuk. "Liu Zongzhou and Michel Henry on Absolute Subjectivity." Journal of Chinese Philosophy 41, no. 3-4 (March 2, 2014): 328–43. http://dx.doi.org/10.1163/15406253-0410304006.

Full text

Abstract:

With the thesis that life is auto-affection, the French philosopher Michel Henry introduced a phenomenology of life. By disclosing the parallels between the Ming Neo-Confucian Liu Zongzhou’s and Henry’s philosophy, this article tries to develop a more radical understanding of the essential difference between Liu Zongzhou’s and Wang Yangming’s Confucianism. Moreover, it will show in what sense Liu Zongzhou’s doctrine is a phenomenology of life. In contrast to Henry’s founding of the phenomenology of life upon Christianity, Liu Zongzhou’s approach is nontheological. In recent years, Henry’s theological phenomenology has been challenged. Particularly, Henry’s Christian account for the possibility of selfhood is charged for lacking phenomenological evidence. It will show that such a difficulty might be overcome by Liu Zongzhou’s thesis of the essential connection between pure feeling and the will.

APA, Harvard, Vancouver, ISO, and other styles

More sources

Dissertations / Theses on the topic "Neo-Confucianism Philosophy, Confucian"

1

Weisfogel, Jaret Wayne. "Confucians, the shih class, and the Ming imperium uses of canonical and dynastic authority in Kuan Chih-tao's (1536-1608) "Proposals for following the men of former times to safeguard customs" (Ts'ung-hsien wei-su i) /." online access from Digital Dissertation Consortium access full-text, 2002. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?3053348.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

"當代新儒家探索: 二十世紀中國文化保守主義硏究之一例." 1989. http://library.cuhk.edu.hk/record=b5895401.

Full text

Abstract:

鄭宗義.
手稿本, 複本據稿本複印.
Thesis (M.A.)--香港中文大學歷史學部, 1989.
Shou gao ben, fu ben ju gao ben fu yin.
Includes bibliographical references: leaves 314-339.
Zheng Zongyi.
Thesis (M.A.)--Xianggang Zhong wen da xue li shi xue bu, 1989.
序論
Chapter 第一章： --- 近現代中國的文化保守主義
Chapter 第一節： --- 從花果飄零到靈根自植
Chapter 第二節： --- 文化保守主義研究的回顧
Chapter 第三節： --- 文化保守主義發展的鳥瞰
Chapter 第四節： --- 文化保守主義的特質
Chapter 第二章： --- 當代新儒家探索
Chapter 第一節： --- 儒學第三期發展說
Chapter 第二節： --- 當代新儒家出現的思想史背景
Chapter 第三節： --- 為中國文化敬告世界人士宣言
Chapter 第三章： --- 當代新儒家的文化保守性格
Chapter 第一節： --- 梁漱溟´إ文化三期的歷史¯إ¡學
Chapter 第二節： --- 張君勱´إ「精神自由」的文化哲學
Chapter 第三節： --- 唐君毅´إ中國文化精神之宏揚
小結
參考書目

APA, Harvard, Vancouver, ISO, and other styles

3

"淸代新義理觀之硏究." 2002. http://library.cuhk.edu.hk/record=b6073836.

Full text

Abstract:

吳通福.
論文(哲學博士)--香港中文大學, 2002.
參考文獻 (p. 148-154).
中英文摘要.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Wu Tongfu.
Zhong Ying wen zhai yao.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2002.
Can kao wen xian (p. 148-154).

APA, Harvard, Vancouver, ISO, and other styles

4

Lan, Fei. "“Desire” Viewed through Ethical Optics: A Comparative Study of Dai Zhen and Levinas." Thesis, 2012. http://hdl.handle.net/1807/33853.

Full text

Abstract:

This research project investigates Confucian thinker Dai Zhen (1724-1777) and Jewish thinker Emmanuel Levinas’s (1906-1995) philosophical discourses on desire from a comparative perspective. First, I look at Dai Zhen and Levinas individually each in their own philosophical contexts, while framing my readings with parallel structure that pivots on a hermeneutic strategy to examine their ideas of desire within the larger prospect of the human relation with transcendence. Then, my inquiry leads to a critical analysis of several interesting issues yielded in my interpretive readings of the two thinkers as regards transcendence and immanence and the self-other relationship. Methodologically, my study combines careful textual analysis, philosophical reflection, and historical sensitivity. We might want to say that there is in fact no correlative of the Levinasian desire in Dai Zhen’s philosophy. Dai Zhen’s notion of desire perhaps comes closer to Levinas’s concept of need. However, the disparity of their conceptual formulations does not keep us from discerning their shared ethical concern for the other, the weak, marginalized, and underprivileged group of society, which provides me the very ground for a dialogical comparison between the two thinkers. Henceforth, my writing is hinged on a comprehension of their conception of desire as an articulation of human striving for what is lying beyond themselves, as a redefinition of the being or essence of humankind in relation to the transcendent which in both philosophers’ ethical thinking is translated into a sympathetic understanding of and care for the other, particularly the stranger, the widow, the orphan, the young, the weak and the like. Through the comparative study of the two thinkers’ ideas of desire, I want to argue that “desire,” which is most readily directed to human egoism and instinctive propensity in both Confucian and Western philosophical traditions, can be at once the very driving force to open us to the other beyond ourselves and an actual moral creativity to produce ethical being out of material existence.

APA, Harvard, Vancouver, ISO, and other styles

Books on the topic "Neo-Confucianism Philosophy, Confucian"

1

New dimensions of Confucian and Neo-Confucian philosophy. Albany, N.Y: State University of New York Press, 1991.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

2

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

Find full text

APA, Harvard, Vancouver, ISO, and other styles

3

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

Find full text

APA, Harvard, Vancouver, ISO, and other styles

4

The globalization of Confucius and Confucianism. Zürich: Lit, 2012.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

5

Jin Yuelin xin ru xue ti xi yan jiu. Jinan: Qi Lu shu she, 1999.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

6

Tutian Jiancilang dui ru jia si xiang de yan jiu yu chuan bo. Haerbin: Heilongjiang ren min chu ban she, 2012.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

7

Barrett, Timothy Hugh. Li Ao: Buddhist, Taoist, or neo-Confucian? Oxford: Oxford University Press, 1991.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

8

Ru xue yu ren sheng: Confucianism and life. Beijing Shi: She hui ke xue wen xian chu ban she, 2014.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

9

Hyŏngsŏng, Yi, ed. Takʻahasi Toru ūi Chosŏn yuhaksa: Ilche hwangguk sagwan ŭi pit kwa kŭrimja. Sŏul: Yemun sŏwŏn, 2001.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

10

Mei tang shu ru. Chengdu Shi: Sichuan da xue chu ban she, 2005.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

More sources

Book chapters on the topic "Neo-Confucianism Philosophy, Confucian"

1

Li, Jinglin. "Zhou Dunyi’s Founding Contribution to Neo-confucianism." In Reconceptualizing Confucian Philosophy in the 21st Century, 273–81. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-10-4000-9_20.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Baker, Don. "Western Learning and New Directions in Korean Neo-Confucianism." In Dao Companion to Korean Confucian Philosophy, 337–61. Dordrecht: Springer Netherlands, 2019. http://dx.doi.org/10.1007/978-90-481-2933-1_15.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

Kim, Jisoo M. "Neo-Confucianism, Women, and the Law in Chosŏn Korea." In Dao Companion to Korean Confucian Philosophy, 383–95. Dordrecht: Springer Netherlands, 2019. http://dx.doi.org/10.1007/978-90-481-2933-1_17.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

"Who Wrote the Analects?" In Who Wrote That?, edited by Donald Ostrowski, 39–57. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501749704.003.0003.

Full text

Abstract:

This chapter focuses on the Analects, which is a collection of 512 passages arranged in twenty chapters that describe what Confucius said. The chapter talks about the rationalist neo-Confucian philosopher Zhu Xi who selected the Analects as one of the Four Books to read in order to understand Confucian teachings during the Song dynasty. It also mentions the Five Classics of Confucianism that were traditionally ascribed to Confucius in the sense that he wrote some and edited others. The chapter discusses Ban Gu, a Chinese politician and poet who provided the seminal narrative for how it was thought the Analects was compiled. It also pays attention to the poet and politician Liu Zongyuan, who expressed the opinion that disciples of Zengzi compiled the Analects.

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!