Log in

Relevant bibliographies by topics / Social aspects of Confucian philosophy / Journal articles

To see the other types of publications on this topic, follow the link: Social aspects of Confucian philosophy.

Journal articles on the topic 'Social aspects of Confucian philosophy'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Social aspects of Confucian philosophy.'

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.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

Min, Fan. "Understanding and translating Confucian philosophy in the Analects: a sociosemiotic perspective." Semiotica 2021, no. 239 (February 11, 2021): 287–306. http://dx.doi.org/10.1515/sem-2017-0144.

Full text

Abstract:

Abstract As the representative of Chinese classical works, the Analects represents a source of difficulty in both understanding and interpretation of Confucian philosophy. Confucian philosophy as a philosophy of creativity and otherness is closely related with the social and cultural values in society. Therefore, the study of Confucian philosophy in the Analects cannot be separated from the descriptive study of the effects of any and all aspects of society, including cultural norms, expectations, contexts, language use, and the effects of language use on society. This article attempts to explore how the meaning of Confucian philosophy in the Analects is interpreted and accepted by Western readers through complex social semiotic interactions. The article focuses on the interpretation of Confucian philosophy as a reflection of cultural assumptions, values and prohibitions, and the manipulation of the social semiotic resources in the process of understanding, translation, and acceptance of Confucian philosophy in the Analects through a discussion of its original text, different versions and the reasons behind the social semiotic activities. The article concludes with a consideration of significant social semiotic interactions that influence the translator’s interpretation and reader’s acceptance of Confucian philosophy so as to facilitate intercultural understanding.

APA, Harvard, Vancouver, ISO, and other styles

2

Jia, Jinhua. "Li Zehou’s Reconception of the Classical Confucian Concepts of Autonomy and Individuality: With a Focus on Reading the Analects Today." Asian Studies 8, no. 1 (January 10, 2020): 59–75. http://dx.doi.org/10.4312/as.2020.8.1.59-75.

Full text

Abstract:

Li Zehou coins the term “guanxi-ism” (relationalism) to confirm the Confucian self with its two aspects of social relations and independent character, while elaborating the classical Confucian notions of individuality, autonomy, and self-realization in his many works, especially in Reading the Analects Today. Li argues that Confucius interprets external ritual as a person’ own internal intention and drive, and as a result elevates social and ethical regulations as personal emotions and the autonomous power of decision. With a certain transformative construction, Li expects that this Confucian project can be efficiently applied in developing humanity and reconstructing the cultural order in today’s world.

APA, Harvard, Vancouver, ISO, and other styles

3

Sigurdsson, Geir. "Can Ritual Be Modern? Liquid Modernity, Social Acceleration and Li-Inspired Ritual." European Journal for Philosophy of Religion 13, no. 2 (June 30, 2021): 65–89. http://dx.doi.org/10.24204/ejpr.2021.3325.

Full text

Abstract:

Our late modernity has been characterized by Zygmunt Bauman and Hartmut Rosa as, respectively, “liquid” and “accelerated”. These are demanding aspects of reality that have elicited both adaptive and resisting responses. While the drive to adapt has generally been favoured, especially by the corporate sector, a certain resistance to the tendency is also notable among ordinary citizens. It will be argued in this paper, first, that while adaptation evokes Daoist insights, such an association is misleading and an unqualified kind of adaptation is not a viable option; secondly, while many ritualistic and ceremonial practices are being revived as a part of the resistance, many of these are undesirable; thirdly, that an introduction of ritual inspired by the ancient Confucian understanding of li 禮 is a beneficial way to alleviate the harmful effects of late modernity; and fourthly, that this understanding of li can be strengthened and clarified through Neo-Daoist interpretations.

APA, Harvard, Vancouver, ISO, and other styles

4

Torrey, Deberniere. "Separate but Engaged: Human Subjectivity in the Poetry of Tasan Chŏng Yagyong." Journal of Korean Studies 15, no. 1 (September 10, 2010): 95–122. http://dx.doi.org/10.1215/07311613-15-1-95.

Full text

Abstract:

Abstract Tasan Chŏng Yagyong’s (1762–1836) philosophy is often noted for its departure from the mainstream Neo-Confucian thought of his time, particularly for its conception of the human mind as being distinguished from the cosmos. This aspect of Tasan’s philosophy implies a new paradigm of human subjectivity, which would have ramifications for his creative work. Thus, the question: How does this new subjectivity manifest itself in Tasan’s poetry? This paper analyses the characteristics of Tasan’s social poems that reflect his distinctive paradigm as follows: ethnic self-consciousness, heightened realism, oppositional images, anthropocentric themes, and a poetics of subject-object independence. Tasan’s distinctive subjectivity differs from the mainstream poetic trends of his time, but its moral engagement with the object of social malaise nonetheless remains faithful to the ethical goals of classical Confucianism.

APA, Harvard, Vancouver, ISO, and other styles

5

Allinson, Robert Elliott. "The Primacy of Duty and Its Efficacy in Combating COVID-19." Public Health Ethics 13, no. 2 (July 1, 2020): 179–89. http://dx.doi.org/10.1093/phe/phaa029.

Full text

Abstract:

Abstract Nyansa nye sika na w'akyekyere asie. (‘Wisdom, unlike money, cannot be kept in a safe’) (Appiagyei-Atua 2000). One critical factor that has contributed to the spread of the virus COVID-19 and resulting illnesses and deaths is both the conceptual and the ethical confusion between the prioritization of individual rights over social duties. The adherence to the belief in the priority of rights over duties has motivated some individuals to refrain from social distancing and, as a result, has placed themselves and other individuals at serious risk to health and life. My argument is that the ethical enjoinder of social duty possesses priority over the ethical value of individual rights especially in times of global crisis. I demonstrate this point by arguing that the concept of individual right is derivative from the concept of social duty and through the argument that the concept of social duty is more efficacious in addressing global threats to human life than is the concept of individual rights. What is needed is an in-depth revision of the moral ordering of rights and duties and a vision of the human being as inherently other directed with duties toward others. I shall examine two specific ethical systems, that of Confucian and African, Akan moral philosophy that exemplify such a revision of the moral order.

APA, Harvard, Vancouver, ISO, and other styles

6

Rouvinsky, Roman Z., and Alexey A. Tarasov. "“Social Credit System”: historical prerequisites and doctrinal grounds of the phenomenon." Национальная безопасность / nota bene, no. 3 (March 2020): 72–88. http://dx.doi.org/10.7256/2454-0668.2020.3.33021.

Full text

Abstract:

This article is dedicated to identification and examination of doctrinal grounds and historical prerequisites of the" Social Credit System (trustworthiness)” – a project introduced in the People’s Republic of China in the early 2000s, and currently being “exported” from People’s Republic of China to other countries. In the course of this research, the author analyzed the specific Chinese sources and prerequisites for the creation of modern social rating and control system, as well as non-national sources mostly attributed to the history of Western European political legal thought and Western social institutions. Viewing "Social Credit System" as a technique for exercising social control and oversight, the authors discover its origins in J. Bentham’s project" Panopticon ", Taylor’s philosophy of management, Confucian and legalistic traditions of Imperial China, ideas and institutions of the era of Chinese cultural revolution, as well as U.S. credit scoring systems. This article is the first within Russian science to study the historical and doctrinal prerequisites of China’s "Social Credit System”, taking into account the works of foreign scholars dedicated to the history of its establishment.  A new perspective is given on the Confucian ideas the ideas of Fajia (Legalism) School, which are interpreted as complementary sources of the modern system of social control developed in PRC. The authors believe that China’s “Social Credit System” and the related techniques of control represent a so-called “bridge” that connects “Western” history of the development of social institutions with typically “Eastern” political and sociocultural tradition. In conclusion, attention is turned to the positive aspects, as well as “shadow” side of implementation of the mechanism of “Social Credit System”, “reverse” of this process and all accompanying problems thereof.

APA, Harvard, Vancouver, ISO, and other styles

7

Tsai, D. F.-C. "The bioethical principles and Confucius' moral philosophy." Journal of Medical Ethics 31, no. 3 (March 1, 2005): 159–63. http://dx.doi.org/10.1136/jme.2002.002113.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

Casey, Edward S. "Phenomenology at the Edge of its Orbit." Journal of Chinese Philosophy 42, no. 1-2 (March 3, 2015): 213–20. http://dx.doi.org/10.1163/15406253-0420102014.

Full text

Abstract:

Although cultures far away and with other languages and customs are felt to be exotic by many in one s own culture, all cultures recognize the importance of a consistent bodily praxis as a basis for ethical behavior. I show that thinkers as diverse as Aristotle, Dewey, James, Peirce, Husserl, and Merleau-Ponty all acknowledge this habitual-bodily basis as well as its deeply social character. So does Confucius, even if he emphasizes ceremonial aspects more than Aristotle, the American pragmatists, and phenomenologists. Linking these thinkers is a common emphasis on the performative dimension of reliably repetitive bodily actions that engender effective social actions and interactions.

APA, Harvard, Vancouver, ISO, and other styles

9

ULE, Andrej. "Harmony as an Ethical and Political Idea." Asian Studies 7, no. 1 (January 31, 2019): 115–28. http://dx.doi.org/10.4312/as.2019.7.1.115-128.

Full text

Abstract:

Although the idea of harmony is one of the basic Confucian ideas, two of its key classic authors, Mengzi and Xunzi, emphasised either the ethical-personal or socio-political aspects, respectively, and this contrast was only maintained and deepened in later Chinese history. The socio-political considerations of harmony often considers an ideal state of community to be static, with social and ethical states being preserved, rather than dynamic. On the other hand, personal and spiritual harmony was valued by artists and autonomous thinkers, which often found themselves in conflict with the state. However, an open conflict between these two lines of thought very seldom if at all appeared in traditional China, and thus the differences often remained implicit. A self-cultivated individual without external social support was condemned to social isolation and personal defeat. Even among contemporary Chinese Marxist politicians and theorists, the idea of a “harmonious society” follows Xunzi’s rather legalist emphasis, even if (in Marx view) the term “social harmony” stands for some surface phenomena of seemingly harmonious societal interrelationship, covering up the brutal reality of social and economic contradictions. I argue that not only in China, but also elsewhere, a better balance is needed between the personal and the social ideas of harmony. However, manifesting harmony can become something worthwhile only if it becomes a part of a broader project, namely that of active solidarity based on the reciprocal and universal cultivation of personal dignity and virtuous humaneness.

APA, Harvard, Vancouver, ISO, and other styles

10

김기현. "Confucian philosophy on social welfare." Korean Journal of Social Welfare Studies 44, no. 1 (March 2013): 217–37. http://dx.doi.org/10.16999/kasws.2013.44.1.217.

Full text

APA, Harvard, Vancouver, ISO, and other styles

11

Foo, Check Teck. "Frontiers of research on Chinese management." Chinese Management Studies 10, no. 1 (April 4, 2016): 2–11. http://dx.doi.org/10.1108/cms-01-2016-0007.

Full text

Abstract:

Purpose The purpose of this paper is to provide a brief yet insightful survey of papers in the first issue of Chinese Management Studies. In the process, the founding Editor focuses on the key concepts and how scholars may further extend and build on the research undertaken. Design/methodology/approach The Editor provides a snapshot of the research undertaken in the papers selected for this issue. Instead of simply summarizing the work undertaken, the Editor, where it is highly appropriate, incorporates aspects of underlying Chinese culture. For instance, how the Confucian concept of the doctrine of mean – very broad as it is in scope – is supported in research reported here. Also, in contradiction to what authors may have argued on meaningfulness of work per se, to highlight an old Chinese adage: for example, 工字不出头 (gong-zhi-bu-chu-tuo). A literal translation into English will fail to render the true intent of the phrase. What it means is that the Chinese character for “work” implies a much deeper meaning: The horizontal line on top of the vertical limits the potential of future growth. Other concepts are visualized for ease of readers grasping the key concepts. Findings The series of papers here highlight the significance of research into managerial behaviors (negatively, tax aggression and abuse of power for self-enrichment), meaningfulness of work, reading of timeless Chinese novels, innovation (ZTE) and the knowledge organization, changing and transforming China and of Russian-Chinese (Taiwan) strategic alliances. The insights gained through these intensive research efforts ought to be shared with scholars globally. Social implications The research in this issue has wide practical relevance as in highlighting the critical importance of a range of topics: Jiang Hu organizing theory, managerial behaviors, innovation and knowledge, Russo-Chinese strategic alliances, fit in strategic management and China-in-transition. This paper ties these together for the reader. Originality/value Through a review of these papers, the Editor provides insights for scholars on the possibilities for extending the frontiers of research on Chinese management. Where relevant the Editor highlights additionally, perspectives from deeply rooted Chinese beliefs, values and philosophy.

APA, Harvard, Vancouver, ISO, and other styles

12

Wong, Pak-hang. "Confucian Social Media: An Oxymoron?" Dao 12, no. 3 (July 10, 2013): 283–96. http://dx.doi.org/10.1007/s11712-013-9329-y.

Full text

APA, Harvard, Vancouver, ISO, and other styles

13

Qingping, Liu. "Confucian Ethics and Social Morality: The Deep Paradox of Confucian Ethics." Contemporary Chinese Thought 39, no. 1 (September 2007): 15–24. http://dx.doi.org/10.2753/csp1097-1467390101.

Full text

APA, Harvard, Vancouver, ISO, and other styles

14

KIM, SUNGMOON. "THE ANATOMY OF CONFUCIAN COMMUNITARIANISM: THE CONFUCIAN SOCIAL SELF AND ITS DISCONTENT1." Philosophical Forum 42, no. 2 (May 4, 2011): 111–30. http://dx.doi.org/10.1111/j.1467-9191.2011.00382.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

15

Lambert, Andrew. "From Aesthetics to Ethics: The Place of Delight in Confucian Ethics." Journal of Chinese Philosophy 47, no. 3-4 (March 3, 2020): 154–73. http://dx.doi.org/10.1163/15406253-0470304004.

Full text

Abstract:

An exploration of the role of pleasure or delight (le 樂) in classical Confucian ethics. Building on Michael Nylan’s account of the role of pleasure in public spectacle and social order, I explore how the meaning of delight (le 樂) derives from the features and effects of music (yue 樂). Drawing on Dewey’s aesthetics and accounts of music in Confucian texts, I explore a conception of Confucian ethics, in which delight—like states generated through everyday social interaction are foundational.

APA, Harvard, Vancouver, ISO, and other styles

16

Shun, Kwong-loi. "Dimensions of Humility in Early Confucian Thought." Journal of Chinese Philosophy 48, no. 1 (February 10, 2021): 13–27. http://dx.doi.org/10.1163/15406253-12340001.

Full text

Abstract:

Abstract Through an examination of the problematic forms of pride highlighted in early texts and the traits to which they are opposed, the paper identifies three main dimensions of humility in early Confucian thought. These include a deflated self-conception, caution and fearfulness, as well as seriousness and awe. It then shows that the term jing 敬 is closely related to all three dimensions, and hence that this is the term in early Confucian thought closest to encompassing all the different aspects of humility understood in a broad sense.

APA, Harvard, Vancouver, ISO, and other styles

17

Dinh, Kathryn, Heather Worth, Bridget Haire, and Khuat Thu Hong. "Confucian Evaluation: Reframing Contribution Analysis Using a Confucian Lens." American Journal of Evaluation 40, no. 4 (January 30, 2019): 562–74. http://dx.doi.org/10.1177/1098214018813008.

Full text

Abstract:

Culturally responsive evaluation contests that Western-derived evaluation methods represent a universal truth and promotes approaches that reflect the local context. Taking this approach, we examine how the method of contribution analysis may be modified to reflect a different worldview. We reframe contribution analysis using a Confucian lens as Confucianism represents a value system that is still integral to the way societies operate in several East and Southeast Asian countries today. First, we unpack the theory behind contribution analysis and how it is applied by Western evaluators then compare this with aspects of Confucianism. We then examine how the application of contribution analysis might be modified to take into account a Confucian worldview. Finally, we discuss how, in a world of globalized, complex societies, this approach could be used by evaluators to adapt evaluation methods to be congruent with the worldviews in the local context where an evaluation is occurring.

APA, Harvard, Vancouver, ISO, and other styles

18

Ogrizek, Marko. "Huang Chun-Chieh and Comparative Philosophy." Asian Studies 8, no. 3 (September 22, 2020): 91–110. http://dx.doi.org/10.4312/as.2020.8.3.91-110.

Full text

Abstract:

Confucianism cannot be posited as merely a philosophical tradition, but can nevertheless be said to possess key elements of a philosophy of ethics, which have time and again been able to transcend both the tradition’s historical as well cultural bounds. While Huang Chun-chieh points out that it is more appropriate to speak of Confucianisms, plural, core Confucian values and notions possess the ability to move from context to context while retaining certain characteristics and changing others. The proper approach to the study of Confucianisms should therefore be interdisciplinary and in line with the new method of East Asian Confucianisms, where philosophy should also have an important part to play. Understood within the bounds of the project of Confucian philosophy (a project that can be seen as dynamic and ongoing in the global environment of the 21st century), a broader and more diverse range of expressions of Confucian thought—particularly through the methods of both East Asian Confucianisms and of comparative philosophy as an effort of a more equal and inclusive philosophical dialogue—could help throw new light on important aspects of Confucian philosophical thought. While the methods of East Asian Confucinisms and of comparative philosophy are different in their aims and scope, they also share common sensibilities.

APA, Harvard, Vancouver, ISO, and other styles

19

Hong, Cheng. "Political Equality, Confucian Meritocracy, and Citizenly Participation: A Reflection." Journal of Chinese Philosophy 46, no. 1-2 (March 3, 2019): 119–41. http://dx.doi.org/10.1163/15406253-0460102009.

Full text

Abstract:

This article presents a comparative study of Confucian meritocratic ideas, alongside modern democratic theories pertaining to political equality. It argues that the main premises that are often deployed to justify the incompatibility between Confucian meritocracy and political equality from the perspective of a democratic procedural view of political equality and social equality are not self-evidently true. In doing so, this article philosophically illustrates the value of a Confucian meritocratic view of political equality; such a meritocratic view is founded upon the early Confucian ideas of junzi 君子, ren 仁 and the “extension of love.”

APA, Harvard, Vancouver, ISO, and other styles

20

Lo, P. C. "A Confucian Philosophy of Medicine and Some Implications." Journal of Medicine and Philosophy 35, no. 4 (July 15, 2010): 466–76. http://dx.doi.org/10.1093/jmp/jhq029.

Full text

APA, Harvard, Vancouver, ISO, and other styles

21

Tan, Charlene. "Challenging Gendered Social Norms: Educational Insights from Confucian Classics." Asian Philosophy 29, no. 3 (July 3, 2019): 264–76. http://dx.doi.org/10.1080/09552367.2019.1654646.

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

Zhixiang, YANG James. "New Confucian Liang Shuming’s Transformation of John Dewey’s Philosophy in Chinese Rural Education." Beijing International Review of Education 1, no. 4 (December 6, 2019): 673–94. http://dx.doi.org/10.1163/25902539-00104007.

Full text

Abstract:

During the May Fourth period, the clash of ideas of democracy and science with Confucian tradition had a great impact on the Chinese intellectual community, consisting of modern intellectuals and traditional scholars. In response to the prevailing anti-traditionalism during the May Fourth period, Liang made great efforts to retain and reform Confucianism. This paper highlights the effects of Confucian tradition and John Dewey’s pragmatism on Chinese rural education during the Republican period by studying Liang Shuming’s educational thought and practice. By exploring a philosophical ‘dialogue’ between Liang Shuming and John Dewey, this paper demonstrates how the intersection of traditional and modern aspects shaped Chinese rural educational reform during the 1930s.

APA, Harvard, Vancouver, ISO, and other styles

23

Chung, Douglas K., and Alphonso W. Haynes. "Confucian welfare philosophy and social change technology: an integrated approach for international social development." International Social Work 36, no. 1 (January 1993): 37–46. http://dx.doi.org/10.1177/002087289303600104.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

Nelson, Eric S. "Recognition and Resentment in the Confucian Analects." Journal of Chinese Philosophy 40, no. 2 (March 1, 2013): 287–306. http://dx.doi.org/10.1163/15406253-04002006.

Full text

Abstract:

Early Confucian “moral psychology” developed in the context of undoing reactive emotions in order to promote relationships of reciprocal recognition. Early Confucian texts diagnose the pervasiveness of reactive emotions under specific social conditions and respond with the ethical-psychological mandate to counter them in self-cultivation. Undoing negative affects is a basic element of becoming ethically noble, while the ignoble person is fixated on limited self-interested concerns and feelings of being unrecognized. Western ethical theory typically accepts equality and symmetry as conditions of disentangling resentment; yet this task requires the asymmetrical recognition of others. Confucian ethics integrates a nuanced and realistic moral psychology with the normatively oriented project of self-cultivation necessary for dismantling complex negative emotions in promoting a condition of humane benevolence that is oriented toward others and achieved through self-cultivation.

APA, Harvard, Vancouver, ISO, and other styles

25

Wong, Gabriel Hong Zhe. "Ethical Pricing: a Confucian Perspective." Asian Bioethics Review 12, no. 4 (October 17, 2020): 419–33. http://dx.doi.org/10.1007/s41649-020-00146-y.

Full text

APA, Harvard, Vancouver, ISO, and other styles

26

Sigurðsson, Geir. "Making social and historical sense: A Confucian-phenomenological dialogue." Acta Orientalia Vilnensia 8, no. 2 (January 1, 2007): 81–92. http://dx.doi.org/10.15388/aov.2007.2.3731.

Full text

Abstract:

University of IcelandA meaningful comparison between Western and Eastern philosophical thought demands that not only similarities but also divergences be brought to light. This may facilitate the appreciation of culturally divergent philosophical traditions but no less open up further possibilities for profiting from the different routes taken. Some seminal thinkers from the Western phenomenological tradition, notably Martin Heidegger and Hans-Georg Gadamer, have come to understand that their philosophical dispositions seem to converge with important themes and approaches in Asian philosophy. This paper attempts to open a Confucian-phenomenological dialogue by discussing some noteworthy parallels between the traditions, but also by arguing that their contrary tendencies to understand the relationship between sagehood or, indeed, philosophy, and lived human reality lead them onto vastly different paths. The paper concludes with the argument that Western thinkers have much to gain by more serious exploration of the Confucian preference for wisdom acquired through historically informed identities and everyday communal human living.

APA, Harvard, Vancouver, ISO, and other styles

27

Kim, Tae Wan. "Confucian Ethics and Labor Rights." Business Ethics Quarterly 24, no. 4 (October 2014): 565–94. http://dx.doi.org/10.5840/beq201492617.

Full text

Abstract:

ABSTRACT:In this article I inquire into Confucian ethics from a non-ideal stance investigating the complex interaction between Confucian ideals and the reality of the modern workplace. I contend that even Confucian workers who regularly engage in social rites at the workplace have an internal, Confucian reason to appreciate the value of rights at the workplace. I explain, from a Confucian non-ideal perspective, why I disagree with the presumptuous idea that labor (or workplace) rights are necessarily incompatible with Confucian ideals and values. Specifically, I argue that if managers were “sages,” the highest moral exemplars and authorities in the Confucian tradition, they would perceive that social rituals alone are often not a contextually intelligent and valued response for the development of intimate communities in the modern workplace. The sage perspective will lead Confucian managers to realize, from their own moral perspective, that they have good reason to balance rites with rights, so long as the adoption is extrinsically valuable and consistent with the Confucian ideal. This article contributes to the debates about Confucianism's compatibility with rights, helps Western human rights scholars better contextualize their arguments in Confucianism-influenced cultures, and contributes to the development of a Confucian or Chinese approach to business ethics.

APA, Harvard, Vancouver, ISO, and other styles

28

Cottine, Cheryl. "Role Modeling in an Early Confucian Context." Journal of Value Inquiry 50, no. 4 (November 22, 2016): 797–819. http://dx.doi.org/10.1007/s10790-016-9576-3.

Full text

APA, Harvard, Vancouver, ISO, and other styles

29

Sung, Winnie. "The Early Confucian Worry about Yuan (Resentment)." Journal of Value Inquiry 54, no. 2 (June 6, 2019): 257–71. http://dx.doi.org/10.1007/s10790-019-09694-5.

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

Cheng, Chung-Ying. "Confucian Ethics in Modernity: Ontologically Rooted, Internationally Resposive, and Integratively Systematic." Journal of Chinese Philosophy 40, no. 5 (March 2, 2013): 76–98. http://dx.doi.org/10.1163/15406253-04005009.

Full text

Abstract:

This article, from my onto-generative and onto-hermeneutic theories, will explore how Confucian virtue ethics could be modernized and globalized by answering challenges of civic duties, human rights, policy planning and decision-making regarding social and communal development with considerations of maximal sustainable goodness or benefits to both individual and groups. In doing so, we come to recognize the multifunctional potency of Confucian virtues in meeting modern and postmodern needs and demands in a complicated global-local environment, and see how this development of civic and other kinds of virtues form a unifying foundation for the justification, discovery and sustainable source of insights and motivations for vital action.

APA, Harvard, Vancouver, ISO, and other styles

31

Li, Chenyang. "The Confucian Concept of Jen and the Feminist Ethics of Care: A Comparative Study." Hypatia 9, no. 1 (1994): 70–89. http://dx.doi.org/10.1111/j.1527-2001.1994.tb00110.x.

Full text

Abstract:

This article compares Confucian ethics of Jen and feminist ethics of care. It attempts to show that they share philosophically significant common grounds. Its findings affirm the view that care-orientation in ethics is not a characteristic peculiar to one sex. It also shows that care-orientation is not peculiar to subordinated social groups. Arguing that the oppression of women is not an essential element of Confucian ethics, the author indicates the Confucianism and feminism are compatible.

APA, Harvard, Vancouver, ISO, and other styles

32

Nam, Kyung-Hee. "Li (禮), or Ritual Propriety: A Preface to a Confucian Philosophy of Human Action." Diogenes 62, no. 2 (May 2015): 71–80. http://dx.doi.org/10.1177/0392192117703052.

Full text

Abstract:

In this paper, I propose an interpretation of the Confucian concept of li or Ritual Propriety, and suggest a new philosophy of action and mind on the basis of the concept. To achieve this aim, I focus upon and analyze passages in The Analects, and try to establish major Confucian theses on human action. By comparing Confucian views on human action with Western ones, I shed light on the originality of the concept of li. Major theses on li in The Analects are as follows: (1) As an essential characteristic of human behavior, li is ordinary and ubiquitous. (2) Li is a socialized form of our mind, is the outside of an inside, and as such presupposes the unity of the mind and body. (3) Li is a social medium through which we interact with others in order to achieve common values and to turn our society into a harmonious and aesthetic space. To argue for the above theses, I focus on the centrality of language in our life, and utilize Russian psychologist Vygotsky’s theory of language learning as well as Wittgenstein’s concept of language game, together with the Confucian theory of correct names.

APA, Harvard, Vancouver, ISO, and other styles

33

Fan, Ruiping, and Benfu Li. "Truth Telling in Medicine: The Confucian View." Journal of Medicine and Philosophy 29, no. 2 (April 1, 2004): 179–93. http://dx.doi.org/10.1076/jmep.29.2.179.31502.

Full text

APA, Harvard, Vancouver, ISO, and other styles

34

Lee, Shui Chuen. "Intimacy and Family Consent: A Confucian Ideal." Journal of Medicine and Philosophy 40, no. 4 (July 3, 2015): 418–36. http://dx.doi.org/10.1093/jmp/jhv015.

Full text

APA, Harvard, Vancouver, ISO, and other styles

35

Jayakody, Rukmalie, and Pham Thi Thu Phuong. "Social Change and Fathering." Journal of Family Issues 34, no. 2 (October 18, 2012): 228–49. http://dx.doi.org/10.1177/0192513x12461618.

Full text

Abstract:

Dramatic social changes have restructured virtually all aspects of Vietnam society. Although the economic consequences of these changes are well documented, little is known about how family roles and relationships have been affected. Because social and cultural contexts powerfully shape conceptions of parenting, the accelerated rate of social change in Vietnam may have reconfigured notions of fatherhood and fathering. Through increased globalization, Western notions of the modern, involved father and these more egalitarian views of household relationships may indicate a more involved father in Vietnam today. However, Vietnam’s strong Confucian heritage, its kinship structure, and its unique history could limit the adoption of fathers as equal co-parents. This article examines changes over time in attitudes toward the father role and the extent of father involvement.

APA, Harvard, Vancouver, ISO, and other styles

36

Lin, Hang. "On Being Confucians? Confucius, Confucian Traditions, and the Modern Chinese Society." Excursions Journal 4, no. 2 (January 24, 2020): 99–116. http://dx.doi.org/10.20919/exs.4.2013.193.

Full text

Abstract:

After a century of its retreat from political and social stages in East Asia, Confucianism eventually found its revival together with the economic industrialization in the region. The awakening consciousness of the traditional Confucian values leads to a reconsideration of their implication on a modern society. Certainly China has experienced massive social and cultural transformations during the last century, an era marked with rapid adoption of Western norms and ideas. In the mean time, Chinese cultural heritages have never been totally cut and the Chinese people and the Chinese society today are still considerably shaped by China’s unique past and its traditional cultural identity, especially by the Confucian traditions. Despite the disruptive scholarly debates on the actual relevance of Confucianism and modernization, there are precious elements within the Confucian values which provide the relevance of Confucianism to the future, such as an ethic of responsibility and the understanding of the humanistic meaning of life. This paper endeavors to explore and discuss various aspects of the relationship between the old Confucian traditions and the modern Chinese cultural identity, including Confucianism as a way of life, Chinese understanding of morality and value relationships, and recent Confucian influence on Chinese politics. On the base of this examination, considerations will be given to demonstrate that Confucian teachings did not perished but are still relevant in modern China. A proper appreciation of these values can help to better comprehend Chinese contemporary society and Chinese cultural identity.

APA, Harvard, Vancouver, ISO, and other styles

37

Koo, Jeong-Woo. "The Origins of the Public Sphere and Civil Society." Social Science History 31, no. 3 (2007): 381–409. http://dx.doi.org/10.1017/s0145553200013791.

Full text

Abstract:

This article explores an East Asian parallel to the “structural transformation” of the European public sphere and civil society by studying private academies and Confucian literati petitions in Chosŏn Korea from 1506 to 1800. During this period, the Confucian literati emerged as the new public and challenged royal authority, engaging in a broad range of public activities through the academies and petitions. Voluntaristic and nongovernmental connections of private academies reveal aspects of a nascent civil society, whereas the rational-critical nature of petitioning indicates the formation of the public sphere in Chosŏn Korea. This analysis demonstrates a close historical association between the evolution of private academies and the development of petitions. This historical interplay confirms Jürgen Habermas's thesis that the public sphere arises from civil society.

APA, Harvard, Vancouver, ISO, and other styles

38

O'Dwyer, Shaun. "Ibsen's Nora and the Confucian Critique of the “Unencumbered Self”." Hypatia 31, no. 4 (2016): 890–906. http://dx.doi.org/10.1111/hypa.12291.

Full text

Abstract:

Criticisms of the liberal‐individualist idea of the “unencumbered self” are not just a staple of communitarian thought. Some modern Confucian thinkers are now seeking to develop an ethically particular understanding of social roles in the family that is sensitive to gender‐justice issues, and that provides an alternative to liberal‐individualist conceptions of the “unencumbered self” in relation to family roles. The character of Nora in Henrik Ibsen's A Doll's House seemingly exemplifies such conceptions of the unencumbered self in her rejection of her housewife role for a more authentic selfhood. Drawing upon the capabilities approach to justice, and positive early Japanese bluestockings’ responses to Ibsen's play, I argue that Nora's character is better understood as exemplifying an ethically compelling disencumbered self in potentially cross‐cultural circumstances: a self criticizing and rejecting social roles that are found to be unjust according to universal, as opposed to particularist, “Confucian” ethical standards.

APA, Harvard, Vancouver, ISO, and other styles

39

Rošker, Jana S. "Chinese Philosophy of Life, Relational Ethics and the COVID-19 Pandemic." Asian Studies 9, no. 3 (September 10, 2021): 323–40. http://dx.doi.org/10.4312/as.2021.9.3.323-340.

Full text

Abstract:

This paper investigates the relation between different models of ethics and their impact upon crises solution strategies. Because COVID-19 is a global-scale crisis, it has to be solved on the global level. In this framework, it is important to consider knowledge and ethical theories from different cultures. The paper outlines some theoretical groundworks for alternative models of social ethics from the perspective of traditional Chinese, particularly Confucian, philosophies. Among other issues, this perspective is meaningful because in the Sinitic areas the pandemic has so far been brought under control much quicker and more effectively than in other regions of the world. First, the paper introduces the Chinese philosophy of life and highlights its current relevance; then, it presents traditional Chinese models of relational and anti-essentialist concepts of the self and investigates their impact to the Confucian models of social ethics. On this basis, it illuminates some new ways of understanding interpersonal and intercultural interactions that might help us develop new strategies against current and future pandemics.

APA, Harvard, Vancouver, ISO, and other styles

40

SERNELJ, Téa. "Modern Confucian Objection against Communism in China." Asian Studies 7, no. 1 (January 31, 2019): 99–113. http://dx.doi.org/10.4312/as.2019.7.1.99-113.

Full text

Abstract:

The article investigates the political views of one of the most prominent representatives of the so-called second generation of Modern Confucianism, Xu Fuguan. It reveals his unique position within this intellectual movement. Even though all other adherents of Modern Confucianism were focused upon metaphysics and ontology rather than political theory, Xu believed that these lines of thought could not contribute enough to solving the various urgent social and political problems of modern China. In this regard, the present article focuses upon a critical analysis of Xu’s critique of the Chinese Communist Party. The author presents and evaluates his critique mainly with regard to his search for a resolution of the problematic and chaotic political and social situation of China during the first half of the 20th century. In conclusion, the author provides a critical evaluation of Xu’s social democratic thought and particularly of his attitude towards the Chinese Communist Party.

APA, Harvard, Vancouver, ISO, and other styles

41

Rošker, Jana S. "Modernizing the Philosophy of Creative Creativity." Asian Studies 8, no. 3 (September 22, 2020): 141–60. http://dx.doi.org/10.4312/as.2020.8.3.141-160.

Full text

Abstract:

Fang Dongmei (1899–1977) is among the most influential Chinese philosophers who lived and worked in Taiwan during the second half of the 20th century. The present article aims to clarify his view on the basic nature of the human Self. This assessment is more multifaceted than it seems at a first glimpse, for Fang’s philosophy is also more complex than it seems. As a member of the so-called neo-conservative streams of thought, he criticized the Western-type modernization and aimed to revive the holistic onto-epistemology of classical Confucianism. On the other hand, he highlighted the importance of its basic paradigm which underlay the Confucian discourses from their very beginning, i.e. since the Book of Changes, namely the principle of creative creativity (shengshengbuxi 生生不息). The alleged contradiction between his advocating of holism and creativity, has been reflected in the apparent dichotomy between the social and relational essence of the Confucian Moral Self on the one side, and individual uniqueness on the other. The paper aims to show that both seeming contradictions are actually parts of the same theoretical principle defining the complementary interactions of binary oppositions.

APA, Harvard, Vancouver, ISO, and other styles

42

Fan, Ruiping, and Mingxu Wang. "Family-Based Consent and Motivation for Cadaveric Organ Donation in China: An Ethical Exploration1." Journal of Medicine and Philosophy: A Forum for Bioethics and Philosophy of Medicine 44, no. 5 (September 16, 2019): 534–53. http://dx.doi.org/10.1093/jmp/jhz022.

Full text

Abstract:

Abstract This essay indicates that Confucian family-based ethics is by no means a stumbling block to organ donation in China. We contend that China should not change to an opt-out consent system in order to enhance donation because a “hard” opt-out system is unethical, and a “soft” opt-out system is unhelpful. We argue that the recently-introduced familist model of motivation for organ donation in mainland China can provide a proper incentive for donation. This model, and the family priority right that this model supports, is ethically justifiable in terms of Confucian family-based ethics.

APA, Harvard, Vancouver, ISO, and other styles

43

Liu, James H. "Neo-Confucian epistemology and Chinese philosophy: Practical postulates for actioning psychology as a human science." Asian Journal of Social Psychology 20, no. 2 (April 2017): 137–49. http://dx.doi.org/10.1111/ajsp.12168.

Full text

APA, Harvard, Vancouver, ISO, and other styles

44

Hsu, Cho-yun. "Applying Confucian Ethics to International Relations." Ethics & International Affairs 5 (March 1991): 15–31. http://dx.doi.org/10.1111/j.1747-7093.1991.tb00228.x.

Full text

Abstract:

China's vast borders and unique geographical conditions predisposed it to a hierarchically arranged multi-state “zoning system,” first instituted in the Chou dynasty's (13th-8th centuries B.C.) feudal network. “The Mandate from Heaven” embodied the moral implications and its “judging god” that the Chou incorporated into their political ethics of a system of a universal state. The Mandate essentially reflected the will of the people and stated that rulers could be removed if they failed to fulfill their prescribed Mandate. As the foundation for Confucian ethics, the Mandate was the guiding force of any political or social choice based on benevolence and humanism, jen and li, respectively. Drawing on the writings of two ancient Chinese philosophers, Motzu (ca. 479–390 B.C.) and Mencius (ca. 370–296 B.C.), Hsu shows how the Confucian virtues of governing emphasized that only a compassionate and just king would be supported by the people, would be able to avoid violence, and would promote moral values among the citizenry. According to Confucius, only moral individuals can create a moral order at every level of society and therefore a moral world with China at its center. The Confucian sino-centric concept of morality and ethics, which dictated both domestic and international policies, maintained that through good government and internal peace and prosperity, China would play a leadership role in the world and serve as a universal paradigm for other nations.

APA, Harvard, Vancouver, ISO, and other styles

45

Simpkins, C. Alexander, and Annellen M. Simpkins. "El Confucianismo y las tradiciones marciales asiáticas." Revista de Artes Marciales Asiáticas 2, no. 2 (July 18, 2012): 46. http://dx.doi.org/10.18002/rama.v2i2.300.

Full text

Abstract:

<p class="MsoNormal" style="text-align: justify; margin: 0cm 0cm 6pt;"><span style="mso-ansi-language: EN-US;" lang="EN-US"><span style="font-size: small;"><span style="font-family: Calibri;">Confucianism has been foundational in the political and social life of many Asian countries. Its influence pervades institutions and practices at every level of human activity. Martial arts have also benefited from this philosophy, as the traditional Confucian legacy continues to influence modern practices. This article briefly highlights some key figures and events, describes relevant core concepts of Confucian philosophy, and then shows exemplary applications to martial arts today. Modern martial artists can gain understanding of the traditional Confucian insights that deepen the significance of contemporary martial arts.</span></span></span></p>

APA, Harvard, Vancouver, ISO, and other styles

46

WAKS, Leonard J. "Democratic Self-Cultivation." Beijing International Review of Education 1, no. 4 (December 6, 2019): 626–44. http://dx.doi.org/10.1163/25902539-00104004.

Full text

Abstract:

In this paper I draw on the concept of Confucian self -cultivation to strengthen John Dewey’s democratic education project. For Dewey, democracy is primarily a form of associated living, marked by the broad sharing of interests and rich communication among social groups. In appealing to Confucian philosophy to bolster Dewey’s educational project I adopt the framework of global Intercultural philosophy, placing philosophical approaches from different cultural traditions together to augment intellectual resources and advance philosophical understanding. This approach initially dictates a comparative method: “setting into dialogue sources from across cultural, linguistic, and philosophical streams” (Littlejohn, n.d.). I draw particularly upon the Analects of Confucius, the collected works of John Dewey, and standard interpretive works. But I go beyond mere comparison, to argue for an enriched form of democratic education, bolstered by Confucian insights, and suitable for contemporary Western democracies.

APA, Harvard, Vancouver, ISO, and other styles

47

Liu, James H. "Introduction to Confucian Psychology: Background, Content, and an Agenda for the Future." Psychology and Developing Societies 33, no. 1 (February 14, 2021): 7–26. http://dx.doi.org/10.1177/0971333621990447.

Full text

Abstract:

Psychology has a pervasive but shallow engagement with Confucian philosophy, mainly referencing its popular form as a part of Chinese tradition. This special issue takes a more systematic view of Confucianism as comprehensive philosophy. Drawing from New Confucianism, it is argued that the signal contribution of Confucianism to psychology as human (rather than natural) science is an ontology of the moral mind (heaven and humanity in union). This holistic ontology makes the cultivation of benevolence (仁) a lifelong mission for Confucianists. Practices of self-cultivation are exemplified by a case study of Zeng Guofan, a Qing Dynasty official and scholar, who combined academics, calligraphy, meditation, diary writing and self-reflection to refine his character, nurture and educate his family, and be of service to society. Second, Confucianism’s traditional lack of interest in epistemology is addressed through the complementary (dialectical) principle of ‘one principle, many manifestations’, where methods of Western science can be incorporated into the investigation of practices such as brush calligraphy that are shown to have beneficial effects on mental and physical health. Confucianism can also be treated as an object of scientific inquiry: We find that even among highly educated Chinese people, understanding of Confucianism today is mostly fragmented and abstract. Confucian Psychology can be summarised as a psychology of aspirations for bettering the condition of humanity through character development and greater awareness of the situation to realise the endowment of moral mind. Finally, there are deep connections between Confucian and Indian psychology—both involve height psychology, a psychology of aspirations and for spiritual transformation.

APA, Harvard, Vancouver, ISO, and other styles

48

Tai, MC, and D. Hill. "A Confucian perspective on bioethical principles in ethics consultation." Clinical Ethics 2, no. 4 (December 2007): 201–7. http://dx.doi.org/10.1258/147775007783560120.

Full text

APA, Harvard, Vancouver, ISO, and other styles

49

Niiniluoto, Ilkka. "Social aspects of scientific knowledge." Synthese 197, no. 1 (July 9, 2018): 447–68. http://dx.doi.org/10.1007/s11229-018-1868-7.

Full text

APA, Harvard, Vancouver, ISO, and other styles

50

Ali, Forkan. "Connecting East and West through Modern Confucian Thought." Asian Studies 8, no. 3 (September 22, 2020): 63–87. http://dx.doi.org/10.4312/as.2020.8.3.63-87.

Full text

Abstract:

This study is an attempt to establish that 20th century’s canonized Taiwanese philosopher Mou Zongsan (1909–1995) has contributed significantly to the innovative burgeoning of modern Confucianism (or New Confucianism) with the revision of Western philosophy. This is based on the hypothesis that if ideas travel through the past to the present, and vice versa, and if intellectual thinking never knows any national, cultural and social boundaries, then there is an obvious intersection and communication of philosophical thoughts of East and West. This article also contemplates the fact that Western philosophies are widely known as they are widely published, read and circulated. Conversely, due to the language barriers philosophy and philosophers from the East are less widely known. Therefore, this research critically introduces and connects the early 20th century Confucian philosopher Shili Xiong (1885–1968), his disciple the contemporary Taiwanese Confucian intellectual Mou Zongsan, along with the Western philosophers Immanuel Kant (1724–1804), Martin Heidegger (1889–1976), and Herman Bavinck (1854–1921), through ideas like moral autonomy, ethics, ontology, and imago Dei. In so doing, the article delineates the path to study 20th century Taiwanese philosophy, or broadly Chinese Confucian philosophy which makes a bridge between the East and the West through Modern Confucianism prevalently called New Confucianism.

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!