Relevant bibliographies by topics / Views on Neo-Confucianism

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Academic literature on the topic 'Views on Neo-Confucianism'

Author: Grafiati
Published: 4 June 2021
Last updated: 6 February 2022

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Journal articles on the topic "Views on Neo-Confucianism"

1

Liu, Puning. "The Adoption of Neo-Confucianism in Discussing Legitimacy Dispute." Asian Culture and History 10, no. 1 (December 8, 2017): 43. http://dx.doi.org/10.5539/ach.v10n1p43.

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Lipset (1960) denotes legitimacy as “the capacity of the system to engender and maintain the belief that the existing political institutions are the most appropriate ones for the society.” All political powers, including Chinese dynasties in history, needed legitimacy to ensure their governance. In general, Western thinkers who discuss political legitimacy could be identified into two groups (Habermas, 1979). The “empiricists”, likes Max Weber, studies legitimacy in an empirical method, focusing on the types, constitutions, functions, and evolutions of legitimacy. The second group consists of “normativists”, such as Plato and John Rawls, who tend to base legitimacy on various normative values such as justice or democracy. Pre-modern Chinese views on political legitimacy have the similar approaches like west. The first one pays attention to different empirical factors of legitimacy. For instance, the pre-Qin philosopher Zou Yan (305-240 BCE), and Western Han thinker Liu Xin (50 BCE-23 CE) view a dynasty’s legitimate by its adoption of rightful dynastic phase (Wang 2006). The Song Dynasty (960–1279) historian Ouyang Xiu (1007-1072) argues that the just position and the unification of China make a legitimate dynasty (Rao 1996). The second approach bases legitimacy on normative values. For example, Confucius (551-479 BCE) indicates that the rightfulness of a ruler relies on his properly practicing both “benevolence” (ren ), and “rites” (li ). Many present scholars give us their studies on the legitimacy in Chinese history. For instance, Rao Zong (1996) provides the general overviews of legitimacy in the Chinese tradition, with an extensive collection of relevant primary sources. Hou Deren (2009) introduces most relevant present-day Chinese studies on that issue. For English readers, general studies of traditional Chinese views on legitimacy can be found in the writings of Hok-lam Chan (1984) and Richard Davis (1983). Nevertheless, it is notable that the question of legitimacy became pressing from the 13th century onwards in China, when China was ruled by non-Chinese ruling houses, such as the Yuan Dynasty 元 (1272-1368) and Qing Dynasty (1889-1912). Scholars during that period showed a great interest in discussing the question of what makes a legitimate ruler of China. In general, these scholars approached that question in two ways; they introduced the prevailing Neo-Confucianism to define the virtuous rule as the principal value of legitimacy (Bol, 2009), or they defined a Chinese ruled dynasty as legitimate. To reveal these scholars’ distinct views on legitimacy, this paper investigates two of them, the Yuan literatus Yang Weizhen (1296-1370) and the Ming (1368-1644) scholar-official Fang Xiaoru (1357-1402). For English readers, only Richard Davis (1983) gives a brief introduction on Yang Weizhen’s views on legitimacy. Few studies focus on Fang Xiaoru’s relevant views. Following the text analysis way, this article proves that Yang Weizhen and Fang Xiaoru acted as two representatives of scholars in the late imperial China. Both of them adopted Neo-Confucianism to discuss legitimacy, viewing the discussion of legitimacy as a moral evaluation of the dynasty and monarch. They also shared the idea that Chinese ruled dynasty should be viewed as legitimate.
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지준호. "Neo-Confucianism and Zhen Dexiu's Views on The Great Learning(Daxue)." JOURNAL OF KOREAN PHILOSOPHICAL HISTORY ll, no. 33 (March 2012): 279–307. http://dx.doi.org/10.35504/kph.2012..33.010.

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3

Cha, Mi-Ran. "Virtue and the Primordial Mind : Views on Moral Education in Virtue Ethics and Neo - Confucianism." Journal of Moral Education 17, no. 1 (August 31, 2005): 25. http://dx.doi.org/10.17715/jme.2005.08.17.1.25.

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Фролова, Ирина Алексеевна. "MAIN CATEGORIES OF NEO-CONFUCIANIZM AND LEIBNIZ’S MONADOLOGY." Вестник Тверского государственного университета. Серия: Философия, no. 2(56) (August 17, 2021): 181–88. http://dx.doi.org/10.26456/vtphilos/2021.2.181.

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Лейбниц был основателем Академии наук в Берлине, выдающимся математиком и человеком глубоких знаний и широких взглядов. Он стал одним из лучших знатоков китайской философии в Европе. Это произошло потому, что он помогал христианским миссионерам, которые жили в Китае, интерпретировать философские китайские тексты. Но возникает вопрос: можем ли мы сказать, что идеи неоконфуцианства в какой-то степени повлияли на философию Лейбница? Статья предлагает размышления на эту тему. Leibniz was the founder of the Academy of Sciences in Berlin, outstanding mathematician and man of deep knowledge and broad views. He became one of the best experts in Chinese philosophy in Europe. It happened because he helped Christian missionaries, who were living in China, to interpret Chinese philosophical texts. But the question arises: can we say, that the ideas of neo-Confucianism to some extend influenced Leibniz’s philosophy? The article offers reasoning on this topic.
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Lobova, Alisa A. "The Concept of Liberty in the Yan Fu’s Works." RUDN Journal of Political Science 21, no. 3 (December 15, 2019): 549–57. http://dx.doi.org/10.22363/2313-1438-2019-21-3-549-557.

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The article undertakes the analysis of the receptions of liberty in China on a sample of the translation of John Stuart Mill's “On Liberty” by Yan Fu. It is shown that in the Yan Fu' interpretation of liberty undergoes fundamental semantic changes in accordance with the ideological Chinese traditions, in particular with neo-Confucianism. Yan Fu puts collective liberty above the individual one, views the citizen only as part of a united nation. To understand the process of adaptation the new European concept, it is important to bear in mind that the translation and understanding of European thought were conducted within the framework of power relations between China as a colony and Western countries as metropolises. The linguistic aspects of the reception of liberty do not simply reflect the cultural and political realities of China in the late XIX - early XX centuries; it also changes them. Yan Fu tried to combine different types of European and Chinese ideas, in order to change the collective Chinese identity and process the collective memory.
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6

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

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I show that Neo-Confucianism is practiced in two ways: (1) deontologically and (2) as a virtue ethical theory. When fully appreciated, Neo-Confucianism is a virtue ethical theory, but to set out on the path of the sage and behave like a junzi, Neo-Confucianism must first be practiced deontologically. I show this by examining the importance of Neo-Confucian metaphysics to ethical practice and by drawing out the major practical differences between “lesser learning” and “higher learning.” In my view, Neo-Confucianism can be practiced deontologically because some adherents may never move to practicing Neo-Confucianism as a virtue theory.
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Huang, Yong. "Neo-Confucian Hermeneutics at Work:Cheng Yi's Philosophical Interpretation of Analects 8.9 and 17.3." Harvard Theological Review 101, no. 2 (April 2008): 169–201. http://dx.doi.org/10.1017/s0017816008001776.

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In this article, I discuss the Song 宋 Neo-Confucian Cheng Yi's 程頤 (1033–1107) interpretation of two related controversial passages in the Analects, the recorded sayings of Confucius. The term “neo-Confucianism” was coined by Western scholars to refer to the Confucianism of the period from the Song dynasty to the Ming 明 dynasty (and sometimes through the Qing 清 dynasty). Among Chinese scholars, neo-Confucianism is most commonly referred to as the Learning of Principle (li xue 理學). Although before Cheng Yi and his brother Cheng Hao 程顥 (1032–1085) there were three other philosophers who are normally also regarded as neo-Confucians— Shao Yong 邵雍 (1011–1077), Zhou Dunyi 周敦頤 (1017–1073), and Zhang Zai 張載 (1020–1077)—we can justifiably regard the Cheng brothers as the real founders of neo-Confucianism in the sense that principle becomes the essential philosophical concept for the first time in their works. There is no consensus among scholars as to the relationship between the philosophies of these two brothers. The traditional view regards them as substantially different due to the two different schools of neo-Confucianism that developed from their teachings, the realistic school synthesized by Zhu Xi 朱熹 (1130–1200) from the teachings of Cheng Yi and the idealist school culminating in Wang Yangming 王陽明 (1472–1529) from the teachings of ChengHao. I, however, tend to think that the philosophical positions of the two brothers are largely similar. Unfortunately, since Cheng Hao did not live as long as Cheng Yi, there is insufficient material to create a systematic picture of his view of the Analects passages with which this article will deal.
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Wang, Hwa Yeong. "Confucianism and Rituals for Women in Chosŏn Korea." European Journal for Philosophy of Religion 13, no. 2 (June 30, 2021): 91–120. http://dx.doi.org/10.24204/ejpr.2021.3308.

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This essay offers an analysis of the writing and practices of Song Siyŏl as a way to explore the philosophical concepts and philosophizing process of Confucian ritual in relation to women. As a symbolic and influential figure in Korean philosophy and politics, his views contributed to shaping the orthodox interpretation of the theory and practice of Neo-Confucian ritual regarding women. By demonstrating and analyzing what kinds of issues were discussed in terms of women in four family rituals, I delineate the ways in which Song Siyŏl positioned women in his ritualist metaphysics and to examine his philosophizing process.
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Xiang, Juhu, and Yongqiong Wei. "A Probe into the Implication of Education with Zhang Junmai’s Philosophy of Mind." Journal of Contemporary Educational Research 5, no. 5 (June 1, 2021): 111–14. http://dx.doi.org/10.26689/jcer.v5i5.2148.

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In modern times, under the dual crisis of nationality and culture, Zhang Junmai returned to the internal philosophy of “Inner Sage,” whereby he started the global exploration of “Outer King” and constructed his own categorized Neo-Confucianism thoughts based on the contents of Yangming’s philosophy of mind as well as western philosophies. Therefore, by probing into the foundation of Zhang Junmai’s philosophy of mind, this paper explores the educational significance of the view of life based on honesty, the methodology of giving equal importance to learning and doing, and the world’s point of view contained in it, which may serve as a certain reference for the current education development.
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10

신현승. "A Study on Daxue Text of Neo-Confucianism and Liu-Zongzhou`s View of Daxue." Studies in Confucianism 28, no. ll (June 2013): 321–46. http://dx.doi.org/10.18216/yuhak.2013.28..013.

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Dissertations / Theses on the topic "Views on Neo-Confucianism"

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Chiu, Wei-chun. "Morality as politics : the restoration of Ch'eng-Chu Neo- Confucianism in late imperial China /." The Ohio State University, 1992. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487777901659599.

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2

Cao, Pengyuan. "An Existential-Phenomenological Analysis of The Mind-Thing Relation in Wang Yangming’s Philosophy." The Ohio State University, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=osu1467479079.

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3

Rui-LinChang and 張瑞麟. "The Relationship between HAN Yu and Neo-Confucianism-- on the Literature and Dao Views during the Bei-Song Dynasty." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/73729026564208376100.

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博士
國立成功大學
中國文學系碩博士班
98
This paper investigates the development and changes of the academicism in the Sung dynasty via focusing on the viewpoints of HAN Yu and Wen-Dao. I aim to not only the impact of HAN Yu on the academicism in the Sung dynasty but also the meaning in this influence. For well classifying problems and mastering essence, this research is focus on the original documents. I also collect the thinking across subjects and devote to the prior research results in classic science, historical science, and philology during the Sung dynasty for creating new comprehension. Moreover, as widely research results should be included to develop new viewpoints, most information are extracted from ” Chiuan-Sung-Wen”. By well mastering the principal data, two times of respect popularity for HAN Yu during the Sung dynasty are defined. The first one was coming with the establishing of the new generation. HAN Yu gathered rhetoric and Dao clarification together, and named “Wen-Dao-Yi-Ti”which became the most important viewpoint of the academicism in the Sung dynasty. The second one made some meaning collections of HAN Yu. These meanings contain the investigation of thinking value in ”Bu-Chuan” and “Bu-Ming”, and the major essence of “Ti-Li”,　“Li-Yan”,　“Ming-Dao”,　and “Neng-Ti-Shu-Li”. The respect campaign for HAN Yu in the initial stage of Sung dynasty was failed to catch these meanings and essence, and thus was unsuccessful. However, the prevailing Yuanhe Culture in this campaign constructed the foundation for the followed respect popularity. At first, Ou, Yang-Shiou reconstructed the academic spirit of HAN Yu based on this foundation and made value and essence to be the core developing direction of the Sung dynasty. Then, followed this academic spirit, Wang,　An-Shi created “Chih-Li”, Su, Shi established “Qing-Li”, and Er-Cheng　made “Tian-Li’.　Finally, the Yin-Ben culture plays the most important role in displaying the academic spirit, spreading it out, and performing good understanding and explanation. Especially, after the essence spirit was obvious and led the value to be reconstructed, the Yin-Ben culture turned the view of the scholars in the Sung dynasty from “Shr-Dao” to “You-Dao” and thus contributed to better conversations between scholars. This change deepened the “Wei-Ji-Jr-Shiue” of Confucianism.
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4

"當代新儒家論基督敎." 1999. http://library.cuhk.edu.hk/record=b5890127.

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吳汝林.
論文 (哲學碩士)--香港中文大學, 1999.
參考文獻 (leaves 149-158).
附中英文摘要.
Wu Rulin.
Lun wen (zhe xue shuo shi)-- Xianggang Zhong wen da xue, 1999.
Can kao wen xian (leaves 149-158).
Fu Zhong Ying wen zhai yao.
Chapter 第一章 --- 導論 --- p.1
Chapter 一. --- 本文的研究動機及研究範圍
Chapter 二. --- 本文之目的
Chapter 三. --- 本文的架構及大綱
Chapter 四. --- 困難與限制及本文所選用的資料
Chapter 第二章 --- 何謂「當代新儒家」？ --- p.11
Chapter 第三章 --- 當代新儒家論基督教--牟宗三教授觀點的探究 --- p.15
Chapter 一. --- 個人小傳及其主要代表著作
Chapter 二. --- 牟宗三論基督教觀點的述要
Chapter 三. --- 小結
Chapter 第四章 --- 當代新儒家論基督教--蔡仁厚教授觀點的探究 --- p.39
Chapter 一. --- 個人小傳及其主要代表著作
Chapter 二. --- 蔡仁厚論基督教觀點的述要
Chapter 三. --- 小結
Chapter 第五章 --- 當代新儒家論基督教--劉述先教授觀點的探究 --- p.61
Chapter 一. --- 個人小傳及其主要代表著作
Chapter 二. --- 劉述先論基督教觀點的述要
Chapter 三. --- 小結
Chapter 第六章 --- 當代新儒家論基督教--杜維明教授觀點的探究 --- p.84
Chapter 一. --- 個人小傳及其主要代表著作
Chapter 二. --- 杜維明論基督教觀點的述要
Chapter 三. --- 小結
Chapter 第七章 --- 相關課題的採討 --- p.106
Chapter 一. --- 儒家是否「宗教」？
Chapter 二. --- 有關儒家之「超越而內在」天道與基督教之 「超越而外在」上帝的初探
Chapter 三. --- 基督教學者如何去回應「當代新儒家」對基 督教所提出之問題與挑戰？
Chapter 第八章 --- 結論 --- p.146
主要參考書目 --- p.149
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Books on the topic "Views on Neo-Confucianism"

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Liu, Xiangguang. Xi chao xia di ru xue: Xiong Shili yu xin ru xue, 1922-1949. Taipei?: s.n., 1985.

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

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Zhuzi dao de zhe xue yan jiu. Taibei Shi: Wen jin chu ban she, 1999.

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Sin, Ch'ang-ho. Yulgok, Chosŏn sŏngnihak ŭl kkot p'iun ch'ŏnjae. [Seoul: Kungnip Chungang Tosŏgwan, 2012.

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Hwasŏ Yi Hang-no ŭi sidae insik. Sŏul Tʻŭkpyŏlsi: Sin sŏwŏn, 2001.

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Yulgok sasang ŭi ihae: Kyoyuk sasang ŭl chungsim ŭro. Sŏul Tʻŭkpyŏlsi: Kyoyuk Kwahaksa, 1995.

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Yulgok sasang ŭi ihae: Kyoyuk sasang ŭl chungsim ŭro. Sŏul Tʻŭkpyŏlsi: Kyoyuk Kwahaksa, 1995.

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Im Sŏng-ju ŭi saeng ŭi chʻŏrhak: Ki chʻŏrhak ŭi Hanʾgukchŏk chŏnʾgae wa kwigyŏl. Sŏul: Hanʾgilsa, 1995.

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Yulgok ŭi sahoe kaehyŏk sasang. Sŏul: Paeksan Sŏdang, 2002.

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Yi Ik sasang ŭi kujo wa sahoe kaehyŏngnon. Sŏul: Sŏul Taehakkyo Chʻulpʻanbu, 2004.

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Book chapters on the topic "Views on Neo-Confucianism"

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Yü, Ying-shih. "Intellectual Breakthroughs in the Tang-Song Transition." In Chinese History and Culture, edited by Josephine Chiu-Duke and Michael S. Duke. Columbia University Press, 2016. http://dx.doi.org/10.7312/columbia/9780231178587.003.0008.

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Describing the rise and development of Neo-Confucianism as the third and last major intellectual breakthrough in traditional China, this essay demonstrates the “prime mover” behind the breakthrough to be the new Chan Buddhism. It suggests that we can understand Neo-Confucianism better if we view it as the culmination of the long-lasting spiritual movement initially activated by the new Chan Buddhism in the eighth century. That is, Neo-Confucianism developed a metaphysical vision of transcendent reality in response to Chan Buddhism.
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