Log in

Relevant bibliographies by topics / Xunzi (Xunzi) / Journal articles

To see the other types of publications on this topic, follow the link: Xunzi (Xunzi).

Journal articles on the topic 'Xunzi (Xunzi)'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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 'Xunzi (Xunzi).'

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

Bunnin, Nicholas. "A Moral Metaphysics and a Metaphysics of Morals: Xunzi and Kant." Journal of Chinese Philosophy 49, no. 2 (July 18, 2022): 174–80. http://dx.doi.org/10.1163/15406253-12340058.

Full text

Abstract:

Abstract I explore two important ways of thinking that the philosophical understanding of morality requires metaphysics: the moral metaphysics I ascribe to Xunzi and Kant’s metaphysics of morals. Both Xunzi and Kant held that a metaphysics of nature is inadequate for a metaphysical understanding of human moral agency. Xunzi invoked the human Dao to allow for the agency of the heart-mind, and Kant invoked the Categorical Imperative to allow for the agency of the moral self. Both Xunzi and Kant stretched metaphysics through rejecting the wrong sorts of rigour as preventing us from having an appropriate understanding of metaphysics and morality. I turn to their different placements of humanity that reflect deep differences in Xunzi’s and Kant’s underlying metaphysics. Xunzi placed humanity as a virtue or power that allows our psychology to become a moral psychology. Kant placed humanity as an ideal that allows our psychology to be a moral psychology.

APA, Harvard, Vancouver, ISO, and other styles

2

Van Norden, Bryan W. "Mengzi and Xunzi." International Philosophical Quarterly 32, no. 2 (1992): 161–84. http://dx.doi.org/10.5840/ipq199232212.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

Huang, Kuan-yun. "XUNZI'S CRITICISM OF ZISI—NEW PERSPECTIVES." Early China 37 (July 24, 2014): 291–325. http://dx.doi.org/10.1017/eac.2014.3.

Full text

Abstract:

AbstractThis study considers Xunzi's criticism of Zisi, Confucius' grandson, providing a detailed analysis of some of the most famous but also difficult passages in the Xunzi. By drawing on the newly excavated text, “Wuxing” (The five conducts), the study shows that not only did Xunzi have an intimate knowledge of Zisi's teachings, but in fact he had available to him a certain version of the “Wuxing.” This understanding makes it possible to evaluate Xunzi's role as a reporter of Zisi's teachings, and to the extent that Xunzi reported these teachings fairly and accurately, the study offers specific suggestions for reimagining a period that has been little understood in Early Chinese intellectual history, or the transition from Confucius to Mencius.

APA, Harvard, Vancouver, ISO, and other styles

4

Gier, Nicholas F. "Xunzi and the Confucian." Journal of Chinese Philosophy 22, no. 2 (February 10, 1995): 129–51. http://dx.doi.org/10.1163/15406253-02202002.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Berthrong, John. "Xunzi and Zhu Xi." Journal of Chinese Philosophy 40, no. 3-4 (March 2, 2013): 400–416. http://dx.doi.org/10.1163/15406253-0400304005.

Full text

Abstract:

Mou Zongsan ironically once wrote that Zhu Xi could be considered Xunzi’s philosophical revenge on Mengzi . Mou implied that when you retreat from Zhu’s staunch rhetorical support of Mengzi philosophy, what you discover are all kinds of significant analogies between the philosophical lexicon as well as deeper structural affinities between Xunzi and Zhu Xi. We discover, ironically, that there is a great deal of merit in Mou’s offhanded suggestion of the comparison of two of the greatest Confucian masters.

APA, Harvard, Vancouver, ISO, and other styles

6

Lee, Janghee. "Ogyu Sorai and Xunzi." Journal of Chinese Studies 94 (November 30, 2020): 417–36. http://dx.doi.org/10.35982/jcs.94.18.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Stalnaker, Aaron. "Rational Justification in Xunzi." International Philosophical Quarterly 44, no. 1 (2004): 53–68. http://dx.doi.org/10.5840/ipq200444164.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

Tan, Sor-hoon. "Xunzi and Naturalistic Ethics." Journal of Value Inquiry 49, no. 1-2 (January 8, 2015): 247–65. http://dx.doi.org/10.1007/s10790-014-9474-5.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Berthrong, John. "Xunzi and Zhu Xi." Journal of Chinese Philosophy 40, no. 3-4 (September 2013): 400–416. http://dx.doi.org/10.1111/1540-6253.12048.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Tiwald, Justin. "Xunzi on Moral Expertise." Dao 11, no. 3 (July 13, 2012): 275–93. http://dx.doi.org/10.1007/s11712-012-9282-1.

Full text

APA, Harvard, Vancouver, ISO, and other styles

11

Andrews, Jacob J. "Conformed by Praise: Xunzi and William of Auxerre on the Ethics of Liturgy." American Catholic Philosophical Quarterly 96, no. 1 (2022): 113–36. http://dx.doi.org/10.5840/acpq20211129240.

Full text

Abstract:

The classical Confucian philosopher Xunzi proposed a naturalistic virtue ethics account of ritual: rituals are practices that channel human emotion and desire so that one develops virtues. In this paper I show that William of Auxerre’s Summa de Officiis Ecclesiasticis can be understood as presenting a similar account of ritual. William places great emphasis on the emotional power of the liturgy, which makes participants like the blessed in heaven by developing virtue. In other words, he has a virtue ethics of ritual closely aligned with that of Xunzi. Xunzi’s writings on ritual illuminate and enrich one’s reading of the Summa de Officiis. But unlike Xunzi, William is not a naturalist with regard to ritual: although much of William’s language about the causal power of liturgy can be explained in Xunzian terms, Christian liturgy has an irreducible supernatural element.

APA, Harvard, Vancouver, ISO, and other styles

12

Kreis, Guido. "Xunzi and Zhuangzi on Music: Two Ways of Modeling the Ethical Significance of Art." Journal of Chinese Philosophy 50, no. 1 (April 5, 2023): 64–80. http://dx.doi.org/10.1163/15406253-12340090.

Full text

Abstract:

Abstract This paper analyses two early Chinese ways of modeling the ethical significance of art using music as an example. I shall focus on the Xunzi 《荀子》 as a paradigmatic statement of Confucian views, and selected passages from the Zhuangzi 《莊子》 as an exemplary manifestation of Daoist aesthetics. I argue that the Xunzi opts for a direct ethical impact of music, while it does not rely on an independent aesthetic conception of the goodness of music. By contrast, I argue that the Zhuangzi discusses music on the grounds of an independent aesthetic conception of its goodness, while music can only claim an indirect ethical significance. Both models are mutually exclusive. This gives reason to believe that the Xunzi and the Zhuangzi present us with the two systematically possible ways of modeling the ethical impact of art.

APA, Harvard, Vancouver, ISO, and other styles

13

Robins, Dan. "The Development of Xunzi’s Theory of Xing, Reconstructed on the Basis of a Textual Analysis of Xunzi 23, “Xing E” 性惡 (Xing is Bad)." Early China 26 (2001): 99–158. http://dx.doi.org/10.1017/s0362502800007252.

Full text

Abstract:

The section of the Xunzi called “Xing e” 性惡 (xing is bad) prominently and repeatedly claims that people's xing is bad. However, no other text in the Xunzi makes this claim, and it is widely thought that the claim does not express Xunzi's fundamental ideas about human nature. This article addresses the issue in a somewhat indirect way, beginning with a detailed examination of the text of “Xing e”: identifying a core text, removing a series of interpolations, analyzing the structure of the core text, and distinguishing between three positions that are defended there. This analysis shows that the claim that people's xing is bad is not really central to “Xing e.” More ambitiously, it supports the conclusion that Xunzi's ideas about people's xing changed over time. Though Xunzi did claim that people's xing is bad, he later abandoned the claim, and replaced it with an account of wei 偽 “artifice.”

APA, Harvard, Vancouver, ISO, and other styles

14

Bo (王博), Wang. "A Discussion of Xunzi’s “Encouraging Learning” and Its Significance for Confucianism." Journal of Chinese Humanities 2, no. 2 (August 25, 2016): 172–89. http://dx.doi.org/10.1163/23521341-12340033.

Full text

Abstract:

Much of Xunzi’s philosophy can be characterized as a deepening of themes introduced by Confucius and, at the same time, a reaction against Mencius’ brand of Confucianism. For Xunzi, the idea of learning was a critical concept in achieving both of these goals. In Xunzi’s philosophy, learning is not simply the accumulation of knowledge but, rather, the process of coming to understand morality as a lifelong process of self-cultivation and self-improvement. Xunzi did not agree with Mencius that human nature was inherently good; instead he believed that human nature was bad, which is why individuals must actively learn to control their base desires. It is no coincidence that, in Xunzi’s project of self-cultivation based on learning to overcome one’s primal nature, chapter 1 of his anthology is “Encouraging Learning.” Reexamining the respective moral philosophies of Xunzi and Mencius from the perspective of learning and its role in moral cultivation can provide a deeper understanding of their overall philosophy.

APA, Harvard, Vancouver, ISO, and other styles

15

Jung, Dan B. "A Comparison of Han Feizi and Xunzi’s Human Nature Theories: As Based on their Reward and Punishment System." JOURNAL OF ASIAN PHILOSOPHY IN KOREA 60 (December 31, 2023): 39–69. http://dx.doi.org/10.19065/japk.2023.12.60.39.

Full text

Abstract:

Xunzi is a Confucian scholar well known for his theory that no human nature is innately good. However, because it is in human nature to be greedy, it is possible to train the people through promise of reward and punishment. Xunzi has long been considered to have taught Han Feizi who has a similar notion of human nature and uses it as basis for his Legalist theories. In this paper, I compare the two philosophers based on their system of reward and punishment in order to analyze the difference and the similarities between the two. Although the two philosophers share an understanding of human nature, and a system of reward and punishment based on such theories, whereas Xunzi has a belief in the possibility of edification through good influence, Han Feizi does not. Xunzi asserts that mercy is more efficient than punishment in case of petty thefts among the poor, and also that even the severest punishment cannot push a soldier to risk one’s life in battle. This goes directly against Han Feizi’s strong belief in the absoluteness of the rule of law, where no mercy is possible even for the poor, and a rigid system of punishment and reward is seen as sufficient to push the people toward risking their lives for their king. On the other hand, although Han Feizi is often criticized for his lack of regard for the people’s lives in pursuit of power for the absolute monarch, it may be seen that such unforgiving application of the law results in an orderly society which benefits the people in the long run. Therefore, it may be argued that both Xunzi and Han Feizi’s long term goal for the legal system is to bring order to society. A comparison between the two scholars proves that no one-dimensional analysis is valid, and renders it possible to understand their philosophies in a much more colorful light.

APA, Harvard, Vancouver, ISO, and other styles

16

Guo (郭沂), Yi. "Using Xunzi and Mencius to Adapt and Reclaim Modernity: A Reconstruction of Confucianism in the Modern Context." Journal of Chinese Humanities 6, no. 1 (December 7, 2020): 64–76. http://dx.doi.org/10.1163/23521341-12340090.

Full text

Abstract:

Abstract Reconstructing Confucianism for the modern age presents us with two main tasks. The first is to borrow from the tradition of Xunzi 荀子 in order to face the challenges of Westernization and modernization and, in turn, modernize ourselves. The second is to embrace the tradition of Mencius 孟子 with the purpose of defining our own cultural and personal values, guarding against some of the pitfalls of modernization. In many ways, the Xunzi branch is more beneficial for the continuing growth of Confucianism: it is analytical – even scientific – in its approach to political theory. But, of course, it is not a complete system. Xunzi correctly discovered the dark side of human nature, but Mencius correctly discovered its good side. These two systems of philosophy are each well equipped for complementing the other’s shortcomings. This is why we advocate for a critical unification of Mencius’ and Xunzi’s philosophies, with the aim of helping Confucianism evolve into a philosophy that is relevant and prosperous in the twenty-first century.

APA, Harvard, Vancouver, ISO, and other styles

17

Cheung, Leo K. C. "The Way of the Xunzi." Journal of Chinese Philosophy 28, no. 3 (February 1, 2001): 301–20. http://dx.doi.org/10.1163/15406253-02803006.

Full text

APA, Harvard, Vancouver, ISO, and other styles

18

Berthrong, John. "From Xunzi to Boston Confucianism." Journal of Chinese Philosophy 30, no. 3-4 (February 1, 2003): 433–50. http://dx.doi.org/10.1163/15406253-0300304011.

Full text

APA, Harvard, Vancouver, ISO, and other styles

19

Keping, Wang. "Mozi Versus Xunzi on Music." Journal of Chinese Philosophy 36, no. 4 (February 19, 2009): 653–65. http://dx.doi.org/10.1163/15406253-03604014.

Full text

APA, Harvard, Vancouver, ISO, and other styles

20

Kang, Ji-Yeon. "Ritual and Law in Xunzi." Journal of the Daedong Philosophical Association 87 (June 30, 2019): 1–19. http://dx.doi.org/10.20539/deadong.2019.87.01.

Full text

APA, Harvard, Vancouver, ISO, and other styles

21

WANG, KEPING. "MOZI VERSUS XUNZI ON MUSIC." Journal of Chinese Philosophy 36, no. 4 (December 2009): 653–65. http://dx.doi.org/10.1111/j.1540-6253.2009.01548.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

Cheung, Leo K. C. "The Way of the Xunzi." Journal of Chinese Philosophy 28, no. 3 (September 2001): 301–20. http://dx.doi.org/10.1111/0301-8121.00049.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

Berthrong, John. "From Xunzi to Boston Confucianism." Journal of Chinese Philosophy 30, no. 3-4 (September 2003): 433–50. http://dx.doi.org/10.1111/1540-6253.00130.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

Lu, Xiufen. "Xunzi: Moral education and transformation." Asian Philosophy 30, no. 4 (October 1, 2020): 340–50. http://dx.doi.org/10.1080/09552367.2020.1841951.

Full text

APA, Harvard, Vancouver, ISO, and other styles

25

Huang (黃玉順), Yushun. "Integrating the Thought of Mencius and Xunzi and the Problem of Modernizing Chinese Society." Journal of Chinese Humanities 6, no. 1 (December 7, 2020): 21–42. http://dx.doi.org/10.1163/23521341-12340088.

Full text

Abstract:

Abstract How should people today deal with the teachings of Mencius 孟子 and Xunzi 荀子? This is a question of utmost importance in reviving Confucianism. The thought of Mencius and Xunzi has many inherent complexities and contradictions. After all, they have been revised, reconstituted, and reused alongside shifts in lifestyles and social structures; their respective influence also waxed and waned accordingly. Xunzi’s teachings flourished during China’s transition from monarchical feudalism to imperial autocracy, an indication that Xunzi’s thinking has Legalist elements. The rulers in the imperial period adopted “sole veneration of Confucian learning” [du zun rushu 獨尊儒術], so the suspiciously Legalist teachings of Xunzi went into decline while the orthodox Confucian teachings of Mencius were on the rise. At the same time, Xunzi’s thought continued to play an important, perhaps even fundamental, role in hidden ways. This is the political path of being “openly Confucian, covertly Legalist” [yang ru yin fa 陽儒陰法] practiced under autocratic authority. As Chinese society began to modernize, Xunzi’s teachings enjoyed a revival, revealing that some of its strains were compatible with modern Enlightenment ideas. Further, this modern revival of Xunzi occurred on the heels of a Confucian revival. The fact that the two then more or less continued to coexist indicates the need to rethink the two schools of thought in an integrated way. To do this, I take a page from modern value systems and consider the existing distinctions between Mencius’s and Xunzi’s thinking via a “profit and loss analysis.”

APA, Harvard, Vancouver, ISO, and other styles

26

Goldin, Paul Rakita. "Xunzi in the Light of the Guodian Manuscripts." Early China 25 (2000): 113–46. http://dx.doi.org/10.1017/s0362502800004284.

Full text

Abstract:

This article discusses the several previously unknown Confucian texts discovered in 1993 in a Warring States tomb at Guodian, near Jingmen, Hubei Province. I believe that these works should be understood as doctrinal material deriving from a single tradition of Confucianism and datable to around 300 B.C. Of the surviving literature from the same period, they are closer to the Xunzi than to any other text, and anticipate several characteristic themes in Xunzi's philosophy. These are: the notion of human nature (xing 性),and the controversy over whether the source of morality is internar or “external”; the role of learning (xue 學)and habitual practice (xi 習) in moral development; the content and origin of ritual (li 禮), by which human beings accord with the Way; the conception of the ruler as the mind (xin 心) of the state; and the psychological utility of music (yue 樂) in inculcating proper values.It is especially important for scholars to take note of these connections with Xunzi, in view of the emerging trend to associate the Guodian manuscripts with Zisi, the famous grandson of Confucius, whom Xunzi bitterly criticized.

APA, Harvard, Vancouver, ISO, and other styles

27

Lee, Yujeong. "A Study on the Educational Meaning of ‘Shen (神)’ in Pre-Qin Period Confucianism." Korean Association for the Study of Religious Education 75 (December 31, 2023): 145–62. http://dx.doi.org/10.58601/kjre.2023.12.30.08.

Full text

Abstract:

[Objective] The purpose of this study is to examine the concept of shen (神) in pre-Qin period Confucianism through the use of shen in the writings of Confucius, Mencius, and Xunzi, and to consider its educational meaning. [Contents] Confucius showed the attitude that we should prioritize humans over transcendent beings. He emphasized the virtues acquired by honoring. In Mencius, shen was not often used, but Mencius’ usage shows the beginning of its meaning being humanized. Mencius humanized shen by using it to explain the highest stage of personality. Xunzi further expanded the humanistic meaning of shen shown in Mencius. Xunzi provided various clues to understand shen as a human virtue, suggested the possibility of acquiring shenming (神明), and identified the virtues related to the acquisition of ‘spirit-like power’ in detail. In addition, he saw it as the quality of an educator or the utility of education. [Conclusions] Pre-Qin period Confucianism thinkers focused on cultivating virtue through reverence for gods or humanizing divinity. Through their discussion, it was possible to find the humanizing of the concept of shen, and discover religious educational attempts to acquire transcendence as a virtue.

APA, Harvard, Vancouver, ISO, and other styles

28

Cummings Neville, Robert. "Wisdom in Chinese Confucian Philosophy." Algemeen Nederlands Tijdschrift voor Wijsbegeerte 112, no. 3 (August 1, 2020): 341–56. http://dx.doi.org/10.5117/antw2020.3.007.cumm.

Full text

Abstract:

Abstract This article introduces the Chinese conception of wisdom by a focus mainly on the famous discussion in Mencius. It emphasizes that everything is a change, that changes toward wisdom are natural (or in the case of Xunzi, humane), and that people are always changing toward or away from what is wise. In contrast to much Western thought, wisdom is a response to external things, not to an internal marker. Moreover, it is nearly always a commentary on conjoint actions as in a game, or ritual. The essay continues some strands of Chinese thinking about wisdom through Xunzi and up to Zhu Xi. My position as a Westerner is commented on at the end.

APA, Harvard, Vancouver, ISO, and other styles

29

Hutton, Eric. "Moral Reasoning in Aristotle and Xunzi." Journal of Chinese Philosophy 29, no. 3 (February 1, 2002): 355–84. http://dx.doi.org/10.1163/15406253-02903005.

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

Stroud, Scott R. "Moral Cultivation in Kant and Xunzi." Journal of Chinese Philosophy 38, no. 4 (March 1, 2011): 538–55. http://dx.doi.org/10.1163/15406253-03804005.

Full text

APA, Harvard, Vancouver, ISO, and other styles

31

STROUD, SCOTT R. "MORAL CULTIVATION IN KANT AND XUNZI." Journal of Chinese Philosophy 38, no. 4 (November 14, 2011): 538–55. http://dx.doi.org/10.1111/j.1540-6253.2011.01674.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

32

Goldin, Paul Rakita. "Xunzi and Early Chinese Naturalism (review)." China Review International 12, no. 2 (2005): 466–69. http://dx.doi.org/10.1353/cri.2006.0024.

Full text

APA, Harvard, Vancouver, ISO, and other styles

33

Hutton, Eric. "Moral Reasoning In Aristotle And Xunzi." Journal of Chinese Philosophy 29, no. 3 (September 2002): 355–84. http://dx.doi.org/10.1111/1540-6253.00088.

Full text

APA, Harvard, Vancouver, ISO, and other styles

34

Tavor, Ori. "Hutton, Eric, Xunzi: The Complete Text." Dao 14, no. 4 (September 28, 2015): 611–14. http://dx.doi.org/10.1007/s11712-015-9465-7.

Full text

APA, Harvard, Vancouver, ISO, and other styles

35

Radice, Thomas. "Method Mourning: Xunzi on Ritual Performance." Philosophy East and West 67, no. 2 (2017): 466–93. http://dx.doi.org/10.1353/pew.2017.0035.

Full text

APA, Harvard, Vancouver, ISO, and other styles

36

Yang, Heao. "Contrasting and Exploring the Evil Human Nature in Chinese and Western Thought: A Comparative Analysis of Xunzi and Augustine." Communications in Humanities Research 11, no. 1 (October 31, 2023): 276–81. http://dx.doi.org/10.54254/2753-7064/11/20231464.

Full text

Abstract:

The topic of human nature has always been a significant issue in the field of philosophy, and the process of exploring human nature has revealed cultural differences between the East and the West. This study adopts a comparative approach to analyze the differences in the theory of "evil human nature" between Xunzi and St. Augustine, as well as the cultural disparities reflected in these differences. Through a comparative analysis, three main points of divergence between the two thinkers reflect the cultural differences between Eastern and Western civilizations: the manner in which individuals convert evil nature into goodness, the divergence in the choice of free will, and equality among individuals. These differences ultimately reflect the cultural disparities between Eastern and Western civilizations, with Confucianism and Christianity representing their respective traditions. However, it is undeniable that both Xunzi and Augustine aimed to encourage virtuous conduct and establish a harmonious society permeated by goodness.

APA, Harvard, Vancouver, ISO, and other styles

37

Hagen, Kurtis. "A Critical Review of Ivanhoe on Xunzi." Journal of Chinese Philosophy 27, no. 3 (February 1, 2000): 361–73. http://dx.doi.org/10.1163/15406253-02703007.

Full text

APA, Harvard, Vancouver, ISO, and other styles

38

Jung, Yeong-Keun. "XunZi(荀子)’s Thoughts on Occupation." Korean Thought and Culture 97 (March 31, 2019): 99–127. http://dx.doi.org/10.31037/ktac.97.5.

Full text

APA, Harvard, Vancouver, ISO, and other styles

39

BERNINGER, Anja. "Kant, Xunzi and the Artificiality of Manners." Asian Studies 5, no. 1 (January 30, 2017): 173–92. http://dx.doi.org/10.4312/as.2017.5.1.173-192.

Full text

Abstract:

Both Chinese and Western philosophers have argued for the ethical importance of manners. Their approaches are sometimes criticized on the grounds that manners are artificial. I compare Xunzi’s and Kant’s responses to this claim, and discuss the relevance of both positions for the development of a theory of manners. I show that there is no single artificiality claim, but rather four different claims: the claim that polite behavior lacks spontaneity, the claim that it is insincere, the claim that it goes against human nature, and the claim that it is arbitrary. While Kant is mainly concerned with the insincerity claim, Xunzi focusses on the claim that manners are arbitrary rules. Because of their different understandings of the function of manners both authors only provide a partial answer to the artificiality claim. To arrive at a full account of manners both perspectives must be combined.

APA, Harvard, Vancouver, ISO, and other styles

40

Ivanhoe, P. J. "Human Nature and Moral Understanding in Xunzi." International Philosophical Quarterly 34, no. 2 (1994): 167–75. http://dx.doi.org/10.5840/ipq19943421.

Full text

APA, Harvard, Vancouver, ISO, and other styles

41

Bárcenas, Alejandro. "Xunzi and Han Fei on Human Nature." International Philosophical Quarterly 52, no. 2 (2012): 135–48. http://dx.doi.org/10.5840/ipq201252214.

Full text

APA, Harvard, Vancouver, ISO, and other styles

42

Uhm, Jin-sung, and Byung-Seok Jung. "Xunzi-Ja’s Philosophy, Amateurism and Physical Education." Journal of the New Korean Philosophical Association 104 (April 30, 2021): 441–58. http://dx.doi.org/10.20433/jnkpa.2021.04.441.

Full text

APA, Harvard, Vancouver, ISO, and other styles

43

Ou, Man-jong. "The Influence of Daojia on the Xunzi." JOURNAL OF CHINESE HUMANITIES 70 (December 31, 2018): 211–26. http://dx.doi.org/10.35955/jch.2018.12.70.211.

Full text

APA, Harvard, Vancouver, ISO, and other styles

44

Helmut Wenzel, Christian. "Aesthetic Education in Confucius, Xunzi, and Kant." Yearbook for Eastern and Western Philosophy 2018, no. 3 (May 27, 2019): 59–75. http://dx.doi.org/10.1515/yewph-2018-0006.

Full text

Abstract:

Abstract This essay introduces ideas from Confucius, Xunzi, the Six Dynasties, and Kant about beauty, music, morality, and what we might today call “aesthetic education.” It asks how beauty and morality are related and how they ideally should be related to each other. We know that beauty and morality can drift apart, and we may wonder how aesthetic education might work best. Should the arts be a means for developing morality? Or should it be the other way around? These questions are still relevant today. But our world has changed, not only since Confucius, but also since Kant. We may ask what to make of their ideas in our present time. I argue that there are good reasons for keeping morality and aesthetics apart, somewhat in the spirit of Kant, and in opposition to the idea of “fusing” the two.

APA, Harvard, Vancouver, ISO, and other styles

45

GIER, NICHOLAS F. "XUNZI AND THE CONFUCIAN ANSWER TO TITANISM." Journal of Chinese Philosophy 22, no. 2 (June 1995): 129–51. http://dx.doi.org/10.1111/j.1540-6253.1995.tb00474.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

46

hagen, kurtis. "A Critical Review of Ivanhoe on Xunzi." Journal of Chinese Philosophy 27, no. 3 (September 2000): 361–73. http://dx.doi.org/10.1111/0301-8121.00022.

Full text

APA, Harvard, Vancouver, ISO, and other styles

47

Sung, Winnie. "Mencius and Xunzi on Xing (Human Nature)." Philosophy Compass 11, no. 11 (November 2016): 632–41. http://dx.doi.org/10.1111/phc3.12363.

Full text

APA, Harvard, Vancouver, ISO, and other styles

48

Hagen, K. "Xunzi and the Nature of Confucian Ritual." Journal of the American Academy of Religion 71, no. 2 (June 1, 2003): 371–403. http://dx.doi.org/10.1093/jaar/71.2.371.

Full text

APA, Harvard, Vancouver, ISO, and other styles

49

MAO, Zhaohui. "Is Xunzi a utilitarian? Revisiting a disagreement." Asian Philosophy 28, no. 4 (October 2, 2018): 358–67. http://dx.doi.org/10.1080/09552367.2019.1538085.

Full text

APA, Harvard, Vancouver, ISO, and other styles

50

Kim, Doil. "The Ideal State for Humans in Xunzi." Philosophy East and West 64, no. 3 (2014): 740–58. http://dx.doi.org/10.1353/pew.2014.0049.

Full text

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!