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Books on the topic 'Views on Neo-Confucianism'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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1

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

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2

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

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3

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

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4

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

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5

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

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6

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

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7

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

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8

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

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9

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

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10

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

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11

Si ro ingnŭn Tasan ŭi saengae wa sasang. Sŏul-si: Sech'ang Ch'ulp'ansa, 2015.

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12

Hanʾguk chugŏsa. Sŏul: Minŭmsa, 1992.

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13

Lu, Xichen. Zhang Junmai si xiang yan jiu: Xin ru xue (Xian dai xin ru xue yan jiu cong shu). Tianjin ren min chu ban she, 1996.

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14

Hyangtʻo Munhwa Kaebal Hyŏbŭihoe (Korea) and Kwangju-si (Korea), eds. Hasŏ Kim In-hu ŭi tohak kwa munhak sasang. [Kwangju-si]: Kwangju Kwangyŏk-si, 1995.

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15

Hyuam Paek In-gol ui saengae wa sasang: Hyuam sasang yongu nonchong. Hyuam Sonsaeng Kinyom Saophoe, 1997.

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16

1497-1579, Paek In-gŏl, and Hyuam Sasang Yŏnʼgu Nonchʻong Pʻyŏnjip Wiwŏnhoe., eds. Hyuam Paek In-gŏl ŭi saengae wa sasang: Hyuam sasang yŏnʼgu nonchʻong. Sŏul Tʻŭkpyŏlsi: Hyuam Sŏnsaeng Kinyŏm Saŏphoe, 1997.

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17

Paul Tillich and Chu Hsi: A Comparison of Their Views of Human Condition (Asian Thought and Culture). Peter Lang Publishing, 2002.

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18

Hwaso Yi Hang-no ui sidae insik (Saeron sowon). Sin sowon, 2001.

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19

Im Song-ju ui saeng ui chorhak: Ki chorhak ui Hangukchok chongae wa kwigyol (Sin Hanguk sasangsa). Hangilsa, 1995.

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20

Tiwald, Justin. Confucianism and Neo-Confucianism. Edited by Nancy E. Snow. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199385195.013.41.

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In this chapter the author defends the view that the major variants of Confucian ethics qualify as virtue ethics in the respects that matter most, which concern the focus, investigative priority, and explanatory priority of virtue over right action. The chapter also provides short summaries of the central Confucian virtues and then explains how different Confucians have understood the relationship between these and what some regard as the chief or most comprehensive virtue, ren (humaneness or benevolence). Finally, it explicates what most Confucians take to be a requirement of all virtues, which the author calls “wholeheartedness,” and concludes by highlighting some neglected implications of the wholeheartedness requirement for ethics more generally. These include reasons for linking conceptions of virtue and human nature, for thinking that good character necessitates that individuals change how things seem to them, and for endorsing automatic as opposed to intensively deliberative judgments and decisions.

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21

Flanagan, Owen, and Philip J. Ivanhoe. Moderating Ego in East and South Asia. Edited by Kirk Warren Brown and Mark R. Leary. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199328079.013.2.

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Different cultures inculcate different views of the self, its boundaries, and its connections to others, to the environment, and to the past and future. This chapter examines two traditions, Buddhism and neo-Confucianism, in which the philosophical views encourage certain habits of the heart and mind that discourage egoism and favor allocentric attitudes. It is an open empirical question whether, how, and in what domains of life these two Asian philosophical traditions in fact contribute to less egoism and more allocentrism in societies that are Buddhist or neo-Confucian. It is a further open and complicated question whether and how we in the North Atlantic can avail ourselves of resources in these two traditions to make ourselves less egoistic and more allocentric.

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22

Ivanhoe, Philip J. Virtues, Inclinations, and Oneness. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190840518.003.0005.

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This chapter develops various implications of the oneness hypothesis when applied to theories of virtue, drawing on several claims that are closely related to the hypothesis. Many of the views introduced and defended are inspired by neo-Confucianism and so the chapter offers an example of constructive philosophy bridging cultures and traditions. It focuses on Foot’s theory, which holds that virtues correct excesses or deficiencies in human nature. The alternative maintains that vices often arise not from an excess or deficiency in motivation but from a mistaken conception of self, one that sees oneself as somehow more important than others. The chapter goes on to argue that such a view helps address the “self-centeredness objection” to virtue ethics and that the effortlessness, joy, and wholeheartedness that characterizes fully virtuous action are best conceived as a kind of spontaneity that affords a special feeling of happiness dubbed “metaphysical comfort.”

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