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1
Lin, Hang. "On Being Confucians? Confucius, Confucian Traditions, and the Modern Chinese Society." Excursions Journal 4, no. 2 (2020): 99–116. http://dx.doi.org/10.20919/exs.4.2013.193.
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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.
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Liou, Shyhnan. "BESIDES ACTIVE AGING? A TRANQUIL LIFE AFTER RETIREMENT." Innovation in Aging 3, Supplement_1 (2019): S750. http://dx.doi.org/10.1093/geroni/igz038.2752.
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Abstract This research explores how people think of the time plan after their retirement in rural area in Taiwan. fifty-nine participants in rural communities were interviewed. The findings show patterns of a tranquil life after retirement in three aspects which represent the philosophy mixing in Taiwan (Taoism, Buddhism, and Confucianism). 1). Taking things as they are and following the mandate of heaven(Taoism). 2). the retirement life will not be affected by social changes, and feeling that the pace of life in the society has not changed (Buddhism). 3) When talking about “Future aspirations” and “Future ideal life”, they show concern to their children and posterity. (Confucianism). The findings of tranquil life contribute an alternative way of active ageing with considering the culture. The implications of tranquil life are discussed in the design of elderly education program, technology development to enhance social interaction, and culturally motivated ageing and wisdom.
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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 (2019): 562–74. http://dx.doi.org/10.1177/1098214018813008.
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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.
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Jongho, Shin, Hyeyoung Hwang, Eunbyul Cho, and Alexander McCarthy-Donovan. "Current Trends in Korean Adolescents’ Social Purpose." Journal of Youth Development 9, no. 2 (2014): 16–33. http://dx.doi.org/10.5195/jyd.2014.57.
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In the research presented we investigated the features of Korean adolescents’ social purpose as compared with other life goals in terms of different aspects of psychological well-being (study 1). We also examine the perceptions of high achieving Korean adolescents on social purpose and factors affecting it (study 2).The results of study 1 showed that the pursuit of social purpose significantly predicted psychological well-being compared to the other two life goals. Results of study 2 showed Korean adolescents value and pursue social purpose as a life goal. They explicitly accepted their social responsibility to serve their country in line with idyllic Confucianism values and Collectivistic roles. However, further analysis revealed that they had implicitly pursued individualistic desires of materialistic wealth and fame in parallel with their explicit social purpose. Implications of the results are discussed from the socio-cultural perspective on social purpose in regards to how to understand the features of social purpose that Korean adolescents have and how to foster its development.
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Borokh, O. N. "China in Quesnay’s doctrine: Interpretations, translations, cultural aspects." Journal of the New Economic Association 50, no. 2 (2021): 137–62. http://dx.doi.org/10.31737/2221-2264-2021-50-2-7.
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The paper analyzes the Chinese influences on the doctrine of the French physiocrat François Quesnay from the perspective of the cultural specifics of the perception of economic and political ideas. The approaches of Chinese researchers were impacted by Marxist methodology, sinocentric views and fragmentary use of primary sources. The application of the Marxist concept of socio-economic formations supported the arguments that feudal Confucianism could not influence the views of physiocrats, which reflected the emergence of capitalist relations. In the 18th century opponents of the physiocrats used the comparison of the Tableau Économique with the scheme of the Chinese Book of Changes to disqualify Quesnay’s doctrine. For Chinese researchers this comparison became a confirmation of the value of the Tableau Économique and an incentive to search for the ideas of circular flows and equilibrium in both tables. The study of Despotism in China content confirms its connection with the actual historical China. It is concluded that Chinese scholars seek to interpret the historical precedent of the influence of Confucian thought on Quesnay’s doctrine in the context of plans to increase the global clout of China’s social sciences.
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Kim,Mi-Seon. "A Study on Confucianism and Buddhism Social Intercourse Aspect−Centering of Choeui Zen priest’s Social Intercourse Poems−." DONG-BANG KOREAN CHINESE LIEARATURE ll, no. 71 (2017): 121–52. http://dx.doi.org/10.17293/dbkcls.2017..71.121.
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Ryoo and Youn. "The Evolutionary Use of Curved Wood in Korean Traditional Architecture." Sustainability 11, no. 23 (2019): 6557. http://dx.doi.org/10.3390/su11236557.
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Various types of curved wooden have always been used in traditional Korean architecture. One component is a curvaceous column with varying thicknesses, and the others are curved beams or girders that are needed to support the roof and present diverse curvature. By examining the historical alteration of the parts and shapes of these curved members, it is possible to identify the sustainable aspects of Korean traditional architecture and infer the influence of the historical background on forming the sustainability of the architecture. To be specific, while the Goryeo Dynasty (10–14 C) showed an aesthetic summit of temple architecture in terms of extravagant curved wooden members precisely calculated and designed under the influence of Buddhism and aristocracy, the early Joseon Dynasty (15–16 C) presented restrained curve forms of wooden members with fewer materials and a faster process due to Neo-Confucianism, which emphasized austerity. After tremendous social crisis and two wars, the mid-Joseon Dynasty (17–18 C) showed creative indigenous houses with naturally curved timbers, minimizing the manufacturing process and maximizing the pragmatic functionality of the space under the influence of the wars and Silhak (the Realist School of Confucianism). In addition, the late Joseon Dynasty (19–20 C) presented office buildings with strengthened dynamic shapes of the naturally curved timbers as symbolic expression, which is an expanded concept beyond the functionality. In Korean traditional architecture, curved wood members have been used without interruption—although in varying degrees depending on social and economic situations—and have continued to be one of the characteristics of Korean architecture.
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Weststeijn, Thijs. "‘Intoxicated, we listened to warblers and swallows chattering in the spring wind’." Netherlands Yearbook for History of Art / Nederlands Kunsthistorisch Jaarboek Online 70, no. 1 (2020): 294–309. http://dx.doi.org/10.1163/22145966-07001013.
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The affinity between the landscape painter Wu Li and François de Rougemont, a Jesuit missionary based in Changshu, is a rare example of friendship between a Chinese and a European in the seventeenth century. Their encounter, which seemingly resulted in the first Chinese painting partly dedicated to a European, evidences the role of the visual arts as a social lubricant. These arts included engravings imported from the Netherlands, works produced in China, and Sino-European co-productions. Aspects of patronage of Christian art in provincial China of the early Qing period come into closer view as well as, conversely, the Chinese view towards European art. Both men studied each other’s ideological background (respectively Confucianism and Catholicism) and their careful exchange oscillated between transactional strategy, cross-cultural curiosity, and, perhaps, affection.
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Torrey, Deberniere. "Separate but Engaged: Human Subjectivity in the Poetry of Tasan Chŏng Yagyong." Journal of Korean Studies 15, no. 1 (2010): 95–122. http://dx.doi.org/10.1215/07311613-15-1-95.
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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.
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Fung, Annabella S. K. "Music enables the holistic development and discovery of self: A phenomenological study of two Christian musicians." Psychology of Music 45, no. 3 (2016): 400–416. http://dx.doi.org/10.1177/0305735616665911.
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Music draws on body, space, time and relationships to offer a sacred experience. Musicking makes personal, social, emotional and spiritual connections with people. Cultural identity is formed through the arts, and the spirituality in music is a medium through which people explore their identities. This study examines how music facilitates the holistic development of two Melbourne-born Chinese-Australian Christian musicians. The Confucian Evolving Self Model, Maslow’s Hierarchy of Human Needs, and music education aims offer conceptualising scaffolds to illuminate their self-discovery. Interpretative Phenomenological Analysis was used to report on multiple semi-structured interviews undertaken over three years. This study considered the interaction of various value systems – the fusion of Confucianism, Christian and psychological cultures in the process of musical development and identity formation. It fills a research gap and complements existing approaches to understanding the social contexts influencing the acquisition of musical skills and musicians’ occupational choices. The permissive parenting that both participants experienced might account for them being able to follow a career in music without familial resistance. The current findings can advocate for music education because the spiritual aspects of musical experiences were perceived as a mirror in fostering the holistic development of both participants.
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HM Yasin, Taslim. "TOLERANSI BERAGAMA PERSPEKTIF ISLAM DAN KONG HU CU." Abrahamic Religions: Jurnal Studi Agama-Agama 1, no. 1 (2021): 41. http://dx.doi.org/10.22373/arj.v1i1.9442.
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Islam is a universal religion that regulates all aspects of life, including teachings about religious harmony. Normatively, the Koran has included verses related to religious pluralism, multiculturalism and tolerance of religious life. Historically the Medina pajamas are historical witnesses that the Prophet laid the foundation and became an example in living a life of different religions and cultures. For Muslims in Indonesia the elimination of seven words in the Jakarta pajamas is a tangible form of inter-religious harmony shown by Muslims. Likewise with the Confucian religion, there are teachings that can lead its adherents to live in harmony with other religions, among the teachings or five noble characteristics of Wu Chang, which are seen as the concept of teachings that can create a harmonious life. The two religions generally maintain harmony with each other, but in particular there are often misunderstandings such as reality shows that there are not a few actions that deviate from the values of tolerance. The method in this discussion uses a library research (library research), with a qualitative approach. The results of this discussion illustrate that Islam and Confucianism positively support the existence of tolerance between religious communities and the government. Furthermore, religious tolerance has limits that must be maintained and respected, for example in the form of the social interests of the two teachings, while regarding the creed, both are not allowed to tolerate. The similarity of tolerance according to both is the harmony of life between religious communities, which is something that is mentioned in the Al-Quran and the book of Lun Yu. Like mutual respect, please help and be fair to every people. Meanwhile, what distinguishes religious tolerance is that Islam does not allow marriage to a non-Muslim, while Confucianism allows marriage to people of different religions
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Weber, Kamil. "Rola tradycji konfucjańskich w umacnianiu współczesnego reżimu politycznego Koreańskiej Republiki Ludowo-Demokratycznej." Wrocławskie Studia Politologiczne 26 (August 23, 2019): 36–51. http://dx.doi.org/10.19195/1643-0328.26.3.
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The role of Confucian traditions in strengthening the contemporary political regime of the Democratic People’s Republic of Korea In Asian countries authoritarian relationships have been noticeable for centuries not only on political but also on social grounds.The teachings of Confucius were important in this aspect. According to many authors, they still exert a significant influence in North Korea and have an impact on the durability of Kim Jong-un. However, there are also opinions that it is a big mistake to describe this country as Confucian. For this reason the aim of this article is to show the real meaning of this ideology in North Korea. This will be done by demonstrating similarities of the present situation to the principles of Confucianism, as well as denials of the guidelines of this ideology. As a result, this will allow the author to analyze how Confucian traditions can determine the future of the regime in Pyongyang.
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Ma, Haiyun. "The Dao of Muhammad." American Journal of Islam and Society 23, no. 3 (2006): 106–9. http://dx.doi.org/10.35632/ajis.v23i3.1603.
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Zvi Ben-Dor Benite has contributed an important piece to the history ofMuslims in imperial China, centered on a seventeenth-century Muslimgenealogy known as the Jing Xue Xi Chuan Pu (hereinafter Genealogy),which has been recently discovered, punctuated, and printed as the Jing XueXi Chuan Pu (Xining: Qinghai Renmin Chubanshe, 1989). His book followsSachiko Murata’s study of Confucian Muslim texts and teachers (namely,Chinese Gleams of Sufi Light: Wang Tai-Yu’s Great Learning of Pure andReal and Liu Chih’s Displaying the Concealment of the Real Realm [Albany,NY: State University of New York, 2000]) and illuminates many aspects ofthe Muslims’ cultural life in imperial China.The book consists of an introduction, four chapters, and a conclusionwith tables and illustrations. The first chapter decodes the Genealogy andoutlines the trajectory of the Chinese Muslims’ educational network in centraland coastal China. The second chapter explores the “social logic”behind the practices of the Muslim literati (p. 74) – that is, how they envisionedand understood the educational system, their roles, and Islam in referenceto imperial China’s existing sociocultural categories. This chapterreveals how Muslim educational institutions enabled and empoweredMuslim intellectuals to convert “Islam” and “Muslim” into valid social categoriesof school (xuepai) and to envision themselves as “literati” (shi) thatwere as much Chinese as Muslim.The third chapter analyzes the transformation of Islamic knowledge from“orality” to “texuality” (p. 158) and the formation of the Chinese Islamicschool, which was patterned on contemporary Chinese schools of scholarship.The fourth chapter explains how Confucian Muslims interpreted Islam,Prophet Muhammad, and Islamic canons as equivalents and counterparts ofConfucianism (enumerated in the Han Kitab as “Dao,” “Sage,” and “Classic”),and how the Muslim literati embraced Confucianism. In the ...
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Dunaj, Ľubomír. "Towards critical aspects of Confucianism." Ethics & Bioethics 6, no. 3-4 (2016): 135–45. http://dx.doi.org/10.1515/ebce-2016-0016.
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Abstract This paper consists of two parts. The first deals with the issue of whether it is possible to coherently employ the term ‘critical Confucian’ in general, i.e. whether it is a paradox or oxymoron. It will be argued that Confucianism should not be identified with any particular ideology and, therefore, can be critical. This critical potential, in turn, can be developed by bringing it into dialogue with Critical Theory. As such, the second part indicates, in an introductory way, some possible overlaps between Confucianism and Critical Theory by comparing Heiner Roetz’s and Axel Honneth’s respective interpretations of these traditions.
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Meteliova, Tetyana, and Vira Chghen. "THE IMPACT OF CONFUCIAN VALUES ON CHINA’S FOREIGN POLICY DURING THE PERIOD OF “REFORMS AND OPENNESS”." Problems of World History, no. 11 (March 26, 2020): 100–113. http://dx.doi.org/10.46869/2707-6776-2020-11-6.
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The article is devoted to identifying the role of the Confucian component in shaping China’s foreign policy during the period of “reforms and openness”. The author analyzes the Chinese “soft power” model and its differences from the classical one, the theoretical foundations of which were formulated by J. Nye, and discovers the China’s “soft power” features in foreign policy and establishes its meaningful connection with Confucian values and concepts. The article provides an overview of “soft power” interpretations in the main works of Chinese scholars, examines the reflection of Confucian “soft power” ideas in the state and party documents and decisions of the period of “reforms and openness”, shows the application of Confucian principles in the foreign policy of China.
 It is shown that the creation of effective Chinese “soft power” tools is becoming a part of a purposeful and long-term policy of the state. Such tools include the swift reform of leading media, TV and radio companies using modern technologies and focusing on foreign audience abroad, promoting China’s traditional and modern culture in foreign cultural markets, increasing China’s presence on the world market, spreading and promoting the Chinese language, “Education Export” and widening educational contacts, economic ties development and scientific and technical cooperation, public diplomacy development, support of the compatriots living abroad. Geopolitically, China’s soft power strategy is focused on developing relations with its close neighbors and creating a security belt around China.
 It has been proved that modern China seeks to proclaim itself as a new “soft power” center, the creation of which is a part of the State purposeful long-term policy. It is accompanied by the active appeal of Chinese ideologists to the country's traditional cultural heritage and basing of this new foreign policy on the conservative values of Confucianism, which is a kind of civilizational code determining all aspects of social life for China.
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Lee, Eun Mi. "Analysis of politeness strategies in Japanese and Korean conversations between males." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 28, no. 1 (2018): 61–92. http://dx.doi.org/10.1075/prag.00002.lee.
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Abstract This study analyzed the uses and functions of speech levels and speech level shifts in natural conversations between two unacquainted males. Similarities and differences between Japanese and Korean languages have been investigated. For the Japanese language, speech levels do not clearly reflect the hierarchical relationships based on the interlocutors’ age by utilizing “non-marked utterance (NM)” This finding implies that modern Japanese people tend to avoid the use of honorifics which clearly indicates the hierarchical relationships between speakers at the sentence level. On the other hand, speech level shifts reflect hierarchical relationships between speakers, which means that Japanese seem to conform to normative language use at the discourse level. For the Korean language, both speech levels and speech level shifts clearly reflect the hierarchical relationships based on the interlocutors’ age. This result suggests that Korean have a strong tendency to preserve the normative honorific usage of polite forms according to age difference both at the sentence level and at the discourse level. These results suggest that speech levels, considered to be socio-pragmatically obligatory, have a strategic-use aspect for both languages, including the use of “non-marked utterances” and that of downshifts. It was also discovered that Japanese tend to use speech levels more strategically than Korean. Consequently, Japanese uses honorifics strategically in order to evade hierarchical relationships based on age, whereas Koreans tend to conform to social norms that derive from tenets of Confucianism, a philosophy emphasizing politeness toward older people; such practice encourages younger people to use polite forms to their elders.
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JIANG, XINYAN. "CONFUCIANISM, WOMEN, AND SOCIAL CONTEXTS." Journal of Chinese Philosophy 36, no. 2 (2009): 228–42. http://dx.doi.org/10.1111/j.1540-6253.2009.01516.x.
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Jiang, Xinyan. "Confucianism, Women, and Social Contexts." Journal of Chinese Philosophy 36, no. 2 (2009): 228–42. http://dx.doi.org/10.1163/15406253-03602005.
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Chen, Lai. "On The Universal and Local Aspects of Confucianism." Frontiers of Philosophy in China 1, no. 1 (2006): 79–91. http://dx.doi.org/10.1007/s11466-005-0013-0.
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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 (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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Levy, Marion J. "Confucianism and modernization." Society 29, no. 4 (1992): 15–18. http://dx.doi.org/10.1007/bf02695307.
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Xie, Tian, Shuang Chen, Dong Wang, and James H. Liu. "Collective remembering of Confucianism in Chinese language textbooks." Journal of Pacific Rim Psychology 15 (January 2021): 183449092199351. http://dx.doi.org/10.1177/1834490921993511.
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This study focuses on the collective remembering of an ancient system of meaning, examining content and changes in the construction of Confucianism in Chinese textbooks. The data consists of 84 editions of Chinese language teaching textbooks published by the People’s Education Press from 1949 to 2019. Content analysis shows that Confucianism is and was barely represented in this corpus. Thematic analysis shows that: (i) Only Confucius and Mencius were recognized as Confucian masters. (ii) Representations of Confucianism in the textbooks come from The Analects, Mencius, The Book of Rites, and The Book of Poetry, all of which are more than 2000 years old. (iii) Except for the 1970s, Confucianism was represented in a positive or at least neutral way. (iv) Confucianism is represented in a distant, abstract, decontextualized, and apolitical way, disconnected from students’ daily life. This gives insight into how a core representation stripped of its peripheral elements can lose meaning, and lose its normative influence on behavior. Contributions to collective memory, and implications for how to edit Chinese language textbooks to be more engaging are discussed.
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Cokelet, Bradford. "Confucianism, Buddhism, and Virtue Ethics." European Journal for Philosophy of Religion 8, no. 1 (2016): 187–214. http://dx.doi.org/10.24204/ejpr.v8i1.75.
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Are Confucian and Buddhist ethical views closer to Kantian, Consequentialist, or Virtue Ethical ones? How can such comparisons shed light on the unique aspects of Confucian and Buddhist views? Oriented by these questions, this essay tackles three tasks: provides a historically grounded framework for distinguishing western ethical theories, identifies a series of questions that we can ask in order to clarify the philosophic accounts of ethical motivation embedded in the Buddhist and Confucian traditions, and critiques Lee Ming-huei’s claim that Confucianism is closer to Kantianism than virtue ethics and Charles Goodman’s claim that Buddhism is closer to Consequentialism than Virtue Ethics.
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Kwon, Insu, Juil Lee, Ranran Wang, and Sang-Joon Kim. "The role of Confucianism in the formation of psychological contracts: Evidence from China." Social Behavior and Personality: an international journal 46, no. 9 (2018): 1499–512. http://dx.doi.org/10.2224/sbp.7070.
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We investigated the role of cultural factors in the formation of psychological contracts in a Chinese context, on the basis that psychological contracts are different in different cultures. In particular, we considered Confucianism, which can govern the formation of psychological contracts in an Asian context. As people with different personalities make different psychological contracts, we hypothesized that the Asian-specific factor of Confucianism would moderate the relationship between 3 personality factors, namely, neuroticism, extraversion, and conscientiousness, and the formation of psychological contracts. Thus, we surveyed 217 people employed in organizations in China, and found a moderating effect of Confucianism on the relationship between conscientiousness and relational psychological contracts. These findings suggest that when Confucianism is internalized, the Chinese workplace environment can be effectively managed by relational psychological contracts. Theoretical and practical implications are discussed.
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Billioud, Sébastien, and Joël Thoraval. "The Contemporary Revival of Confucianism." China Perspectives 2008, no. 3 (2008): 88–106. http://dx.doi.org/10.4000/chinaperspectives.4123.
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Dallmayr, Fred. "Confucianism for the Modern World." International Social Science Journal 57, no. 183 (2005): 189–91. http://dx.doi.org/10.1111/j.0020-8701.2005.00542.x.
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Li, Dong. "Study on the Concept of Eco-Environmental Protection Manifesting in the Confucianism." Advanced Materials Research 524-527 (May 2012): 2448–51. http://dx.doi.org/10.4028/www.scientific.net/amr.524-527.2448.
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Confucianism embraces the considerably extensive thoughts on eco-environmental protection. However, this article studies the thinking of ecological protection only based on the "reverence for life" of eco-ethics, “the proper use of natural resources”, the concept of ecological balance, “conformity with destiny” of the ecological view of practice, the concept of ecological harmony of men with nature and other aspects covered in Confucianism, in the hope that human beings can learn some rewarding viewpoints from Confucianism and accomplish their transformations and creations in the modern sense.
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Haryanto, Joko Tri. "Pembinaan Keagamaan Oleh Rohaniawan Khonghucu di Tuban Jawa Timur." Analisa 17, no. 1 (2010): 57. http://dx.doi.org/10.18784/analisa.v17i1.114.
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Religious life of Confucianist can not be separated from the role of Churchman.<br />Churchman of Confucius held some development of religious life consisting<br />of religiosity, ritual and social aspect. This is a qualitative research <br />describing religious development held by Churchman of Confucius in Tuban <br />East Java. In the aspect of religiosity, Churchmen focuses their program on <br />faith building and religious value building. Churchman become a leader, and<br />they responsible on religious ceremony whether in the public worship or on <br />the ceremony of life circle, for instance, marriage and death ceremony. On the <br />social aspect, churchman educate their followers about moral value and social<br />value.<br /><br />
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Pham, Kevin D. "Phan Chu Trinh's Democratic Confucianism." Review of Politics 81, no. 4 (2019): 597–620. http://dx.doi.org/10.1017/s0034670519000494.
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AbstractA consensus on three claims has emerged in literature that explores the relationship between Confucianism and democracy: democracy is not the exclusive property of Western liberalism, Confucianism and liberalism are opposed, and democracy in East Asia would be best buttressed by Confucianism, not liberalism. Why, then, does Phan Chu Trinh (1872–1926), Vietnam's celebrated nationalist of the French colonial period, argue that liberalism and democracy are Western creations that cannot be decoupled, and, if adopted by the Vietnamese, will allow Confucianism to find its fullest expression? The answer is that Trinh ignores liberalism's individualism while celebrating other aspects of liberalism and Western civilization. Trinh's interpretation of Western ideas, although naive, is a creative one that offers political theorists a lesson: it may be useful to view foreign ideas as foreign, to interpret them generously, and to import the creative distortion to revive our own cherished, yet faltering, traditions.
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김선희. "Two Aspects of the Concept of Justice- Confucianism and Feminism." Korean Feminist Philosophy 16, no. ll (2011): 45–82. http://dx.doi.org/10.17316/kfp.16..201111.45.
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Viengkham, Doris, Chris Baumann, and Hume Winzar. "Confucianism: measurement and association with workforce performance." Cross Cultural & Strategic Management 25, no. 2 (2018): 337–74. http://dx.doi.org/10.1108/ccsm-06-2017-0078.
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PurposeThis paper reconsiders the approaches to measuring Confucian values, and tests their association with workforce performance. The purpose of this paper is to examine how such values and performances are prioritized across three East Asian societies, but more importantly, identifies how variations across societies might result from the way in which Confucianism has been transformed/appropriated differently across history.Design/methodology/approachA Best-Worst experimental design is used to measure three aspects of Confucianism (relational, pedagogical, and transformative), and three aspects of workforce performance (mindset, organization, and process) to capture the trade-offs by respondents from three East Asian societies: China (n=274), Taiwan (n=264), and South Korea (n=254). The study employs analysis of variance withpost-hoctests to examine differences between societies. A hierarchical cluster analysis using Ward’s method is utilized to identify clusters based on similarities within the data. And last, multiple regression analysis is applied to determine the explanatory power of Confucian values on workforce performance.FindingsFindings confirm the prioritization of three aspects of Confucianism (relational, pedagogical, and transformative) to differ between Mainland Chinese, Taiwan Chinese, and Korean respondents – producing five distinct clusters based on similarities across three societies. Overall, between 7 and 27 percent of the variance in workforce performance could be explained by the Confucian values included in this study.Originality/valueThis study highlights the “different shades of Confucianism” across East Asian societies, which we coin as Confucian Origin, Preservation, and Pragmatism, and demonstrates the need to take a multifaceted perspective in the measurement of Confucian culture. The study provides empirical support for the link between Confucianism and performance at the micro-level, as originally proposed by Baumann and Winzar (2017), and identifies specific antecedents of behavior for research moving forward.
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Sun, Lei. "THE RELATION BETWEEN CONFUCIANISM AND CHINESE POLITICS: HISTORY, ACTUALITY, AND FUTURE." Journal of Law and Religion 35, no. 1 (2020): 138–48. http://dx.doi.org/10.1017/jlr.2020.2.
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AbstractThis article analyzes the relation between Confucianism and Chinese politics in the history, actuality, and future. The focus is on the special relationship between Confucianism and Chinese politics. First, the author provides a brief historical reflection on the relationship between Confucianism and Chinese traditional politics and develops three dimensions for such an interpretation. Second, the author explains the need for a Confucian renaissance in contemporary Chinese politics. The article then turns to the contemporary controversy about Confucianism and Chinese politics in mainland China. Jiang Qing's conception of Confucianism as state religion is then juxtaposed with Chen Ming's articulation of Confucianism as civil religion. In conclusion, the author argues that Confucianism should serve as an ethical resource for the state constitution, as well as a resource for social governance and cultivation.
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Liu, James H. "Introduction to Confucian Psychology: Background, Content, and an Agenda for the Future." Psychology and Developing Societies 33, no. 1 (2021): 7–26. http://dx.doi.org/10.1177/0971333621990447.
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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.
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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 (2015): 80–92. http://dx.doi.org/10.1163/15685241-12341323.
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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.
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Kim, Heisook. "Confucianism and Feminism in Korean Context." Diogenes 62, no. 2 (2015): 41–47. http://dx.doi.org/10.1177/0392192117703048.
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This paper considers a recent claim that Confucianism and feminism are compatible since both are care ethics. I examine some aspects of contemporary care ethics and compare them with Confucian ethics from a feminist viewpoint. I argue that for Confucianism to be made compatible with feminism, the former must be transformed to the extent that it loses its main features. Care ethics can be feminist ethics only when women have been made moral subjects because of their perceived ability to care for others. Caring in a Confucian culture is not as much a feminine value as a male value. I do not find Confucian ethics as care ethics to be particularly liberating for women. For Confucianism to be viable in a contemporary democratic world, it must be supplemented by feminist ethics that take justice and equality as the primary values.
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Nguyen, Tho Ngoc, and Phong Thanh Nguyen. "Philosophical Transmission and Contestation." Asian Studies 8, no. 2 (2020): 79–112. http://dx.doi.org/10.4312/as.2020.8.2.79-112.
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Southern Vietnam was reclaimed by the Vietnamese in the mid-seventeenth century. They first brought their folk Buddhism and various popular religions to new land; however, the bureaucratic system then forced the Chinese Han–Song dynasties’ institutionalized and politicalized Confucianism on the population. The arrival of the Chinese from overseas since the late seventeenth century marked the introduction of Qing Confucianism into Southern Vietnam, shaping the pro-Yangming studies among local literati. Many writers claim that Qing Confucianism had no impact on Vietnam. Obviously, however, these writers ignored the diversity of Vietnamese Confucianism in the new frontiers in the South. Qing Confucianism was truly absorbed into many aspects of life among the local gentry, popularizing the so-called pro-Yangming studies.The article aims to study the transmission, contestation, transformation, and manipulation of Qing Confucianism in Southern Vietnam by penetrating deeper into the life, career, mentality, merits, and influence of local Confucianists and reviving the legacies of practical learning in local scholarship. The research discovers that the practical learning of Qing Confucianism dominated the way of thinking and acting of local elites, affecting ideological, educational, cultural and socio-economic domains of local society. However, the domination of the classical Confucian orthodoxy and the lack of state-sponsored institutionalization in late feudal periods, as well as the later overwhelming imposition of Western civilization under French colonial rule, seriously challenged and downgraded the impacts of Qing Confucianism in Vietnam. Therefore, Yangming studies were once transmitted but had limited impact on Vietnam.
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Shinhwan Kwak. "Two Aspects of Approaching the Venerate Humanity in Korean Neo-Confucianism." Journal of Eastern Philosophy ll, no. 59 (2009): 207–36. http://dx.doi.org/10.17299/tsep..59.200908.207.
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Harootunian, H. D., and Peter Nosco. "Confucianism and Tokugawa Culture." Journal of Japanese Studies 12, no. 1 (1986): 179. http://dx.doi.org/10.2307/132458.
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Park, Insook Han, and Lee-Jay Cho. "Confucianism and the Korean Family." Journal of Comparative Family Studies 26, no. 1 (1995): 117–34. http://dx.doi.org/10.3138/jcfs.26.1.117.
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Tran, Trong Duong. "From Confucianism to Nationalism." Asian Studies 8, no. 2 (2020): 165–83. http://dx.doi.org/10.4312/as.2020.8.2.165-183.
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This paper examines how political discourses have changed as scholars seek answers regarding the origins of the Vietnamese people. The origin(s) of the Vietnamese people has long been a subject of debate. Confucian scholars from the fifteenth to the nineteenth centuries claimed themself to be descendants of Han people, the successors of the Han civilization. The colonial scholars (from 1860 to 1945), when using the theory of race, anthropology, and social evolution theory, thought that the Annam people were a hybrid breed, still in the process of evolution, and needed to be enlightened civilized. Indigenous scholars combined the Han ideology of Confucianism and the ideology of the French to claim that the Vietnamese were the descendants of the Hùng Vương. This ideological transformation was aimed at calling for patriotism, fighting against the French, and defending the nation from colonial domination. The results reveal that the process of changing paradigms in Confucian thought through colonialism led to the formation of fictive kinship and the spread of nationalism in Vietnam.
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Choe, Sug-Man. "A comparison of Rationalism and Confucianism as Social Ethics." Jonrnal of Social Thoughts and Culture 1 (October 31, 1998): 133. http://dx.doi.org/10.17207/jstc.1998.10.1.133.
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Hwang, Kwang-Kuo. "The Deep Structure of Confucianism: A social psychological approach." Asian Philosophy 11, no. 3 (2001): 179–204. http://dx.doi.org/10.1080/09552360120116928.
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Kimba, Fung-Yee Chu, and Robert Carew. "Confucianism: Its Relevance to Social Work with Chinese People." Australian Social Work 43, no. 3 (1990): 3–9. http://dx.doi.org/10.1080/03124079008550085.
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Paramore, Kiri. "“Civil Religion” and Confucianism: Japan's Past, China's Present, and the Current Boom in Scholarship on Confucianism." Journal of Asian Studies 74, no. 2 (2015): 269–82. http://dx.doi.org/10.1017/s0021911814002265.
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This article employs the history of Confucianism in modern Japan to critique current scholarship on the resurgence of Confucianism in contemporary China. It argues that current scholarship employs modernist formulations of Confucianism that originated in Japan's twentieth-century confrontation with Republican China, without understanding the inherent nationalist applications of these formulations. Current scholarly approaches to Confucianism trace a history through Japanese-influenced U.S. scholars of the mid-twentieth century like Robert Bellah to Japanese imperialist and Chinese Republican nationalist scholarship of the early twentieth century. This scholarship employed new individualistic and modernist visions of religion and philosophy to isolate fields of “Confucian values” or “Confucian philosophy” apart from the realities of social practice and tradition, transforming Confucianism into a purely intellectualized “empty box” ripe to be filled with cultural nationalist content. This article contends that current scholarship, by continuing this modernist approach, may unwittingly facilitate similar nationalist exploitations of Confucianism.
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Sing, Ming. "Confucianism and Democratization in East Asia." Journal of Contemporary Asia 43, no. 3 (2013): 562–64. http://dx.doi.org/10.1080/00472336.2013.802612.
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Chan, Adrian. "Confucianism and development in East Asia." Journal of Contemporary Asia 26, no. 1 (1996): 28–45. http://dx.doi.org/10.1080/00472339680000031.
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Lew, Seok-Choon, Woo-Young Choi, and Hye Suk Wang. "Confucian Ethics and the Spirit of Capitalism in Korea: The Significance of Filial Piety." Journal of East Asian Studies 11, no. 2 (2011): 171–96. http://dx.doi.org/10.1017/s1598240800007153.
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Confucianism has been considered mainly to have had a negative influence on capitalistic development since Max Weber's theory on non-Western societies became widespread. However, in this article, we champion the positive role of Confucianism and attempt to explain Confucianism as providing fundamental “significance” to social development by imbuing it with religious significance. We present the self-sacrificing work ethic and zeal for education that characterizes Confucianism as having become the foundation for Korea's economic growth. In particular, we examine the religious significance inherent in the Confucian value of “filial piety” and illustrate how the value came to be a powerful economic motivator during the process of industrialization. The religious tendency of filial piety, which attempts to “remember” and “represent” one's ancestors, acted as an important spiritual ethos in Korea's social development centered on economic growth. Filial piety did not stop at being an ethical standard; it was the fundamental basis for macrosocial dynamism that was closely linked to the development of capitalism in Korea.
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Chwee Huat, Tan. "Confucianism and Nation Building in Singapore." International Journal of Social Economics 16, no. 8 (1989): 5–16. http://dx.doi.org/10.1108/03068298910133106.
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Zhicheng, Dai. "Connotation of “Belonging-Identity” and contemporary appeal under political confucianism." International Communication of Chinese Culture 7, no. 4 (2020): 445–53. http://dx.doi.org/10.1007/s40636-020-00199-6.
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AbstractThe politicization of Confucianism has always been an important dimension to the practice of Confucian realistic values. Strengthening the concept of national identity with Confucianism can maintain the stable order of the country, then realize the enlightenment of social ethics and promote democratic political reform. Yet, Confucianism does not have a specific way to interpret and realize national identity in its cultural connotation. Instead, it shows some meanings of “belonging-identity” in the relationship among individuals, society, and the country. The key point of Confucian “belonging-identity” is its moral nature. We should take the “Supreme goodness” of Confucianism into actualization, socialization, politicization to re-examine and construct an effective mechanism of national identity. Also, Confucianism belongs not only to China. We can apply the Confucian “belonging-identity” system into other Asian countries with similar cultures to realize harmonious relations among individuals, families, and countries. National identity is more a kind of sense, but if we use it in rational political philosophy, such as Confucianism, it can promote the development of democracy of a country.
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Lim, Sugiato. "The Analysis of Confucian Followers’ Understanding of Gods in Confucianism, Buddhism, and Taoism in Bangka Island - Indonesia." Humaniora 4, no. 1 (2013): 686. http://dx.doi.org/10.21512/humaniora.v4i1.3478.
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Indonesia is a multi-ethnic, multi-culture, and multi-faith country. This piece of land combines a lot of ethnic elements into one. For example, Confucianism in Indonesia is combination of Confucianism, Buddhism, and Taoism characteristic in many ways. Aim of this paper is to find out the features of Confucianism as a religion or a belief for its followers in Bangka. In addition, this paper also focuses on finding out the followers view towards their Gods in their perspectives. In this article, classification of Gods in Confucianism, Buddhism, and Taoism is presented based on direct social observation. In this paper, analysis of Confucian followers understanding towards Gods in Confucianism, Buddhism, and Taoism in Bangka Island Indonesia is presented respectively. In conclusion, characteristics of these three religions have blended perfectly and there is no more distinction in Confucius, Buddhist or Taoism Gods in Confucian followers’ community in Bangka Island.