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Artículos de revistas sobre el tema "Confucianism"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 25 de julio de 2025

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1

Kim, Jibum, Jae-Mahn Shim, and Sori Kim. "Confucian Identification, Ancestral Beliefs, and Ancestral Rituals in Korea." Religions 13, no. 1 (2022): 43. http://dx.doi.org/10.3390/rel13010043.

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Since Koreans do not consider Confucianism to be part of religion, conventional religious identification questions cannot accurately capture the number of Confucians in Korea. Using the Korean General Social Survey and other data sources, we aim to describe the identification, beliefs, and practices related to Confucianism, especially ancestral rituals, and to examine whether these beliefs and practices differ across religious groups. Contrasted with 0.2% of the adult population identifying their religion as Confucianism in the 2015 Korean Census, 51% considered themselves as Confucians when a

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2

Lyu, Xin. "The Way to Achieve “This Culture of Ours”: An Investigation Based on the Viewpoints of Pre-Qin Confucianism and Song Confucianism." Religions 14, no. 12 (2023): 1480. http://dx.doi.org/10.3390/rel14121480.

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The concept of wen 文 has multiple meanings, but it plays an exceptionally important role in the development of Confucianism and Chinese philosophical terms. Pre-Qin Confucianism 先秦儒学 and Song Confucianism (Song dynasty Neo-Confucians 宋代儒学/宋代新儒家) are two important representatives in the history of Confucianism. Confucius has insisted that although the heaven is not going to destroy wen, wen must exist in everyone’s xing 性, and only when placed within a community can it develop. In Pre-Qin Confucianism, wen completed the transformation from the long established social political structure of the

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3

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 ca

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4

Lasiyo, Lasiyo. "PENGARUH BUDDHISME TERHADAP NEO-KONFUSIANISME DI CINA." Jurnal Filsafat 28, no. 1 (2018): 92. http://dx.doi.org/10.22146/jf.32215.

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This paper aims to examine the influence of Indian Buddhism toward Chinese Neo-Confucianism through philosophical perspective. This study uses library research; hermeneutical philosophical method which consists of three elements: descriptive, historical continuity and reflective. Based on data analysis, conclusion can be made such as: Firstly, the influence of Buddhism from India is acceptable and growth rapidly in China because people in China were unsatisfied toward Confucianism and Taoism. Secondly, Neo-Confusianism was a new development, borrowing much from Buddhim and Taoism, it appear as

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5

C. ANGLE, Stephen. "My Progressive Confucian Journey." Asian Studies 12, no. 1 (2024): 229–57. http://dx.doi.org/10.4312/as.2024.12.1.229-257.

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This essay examines the engagement between Progressive Confucianism and Mainland China in three steps. I begin with a narrative of how I came to be someone who identifies as Confucian and advocates Progressive Confucianism. Part II examines an especially important phase in this evolution: the series of ten dialogues I held with Mainland Chinese Confucians in the Spring of 2017. I give an overview of the topics we debated, themes that cut across individual dialogues, and indicate some of the diversity of views among Mainland Confucians—and how all this relates to Progressive Confucianism. The e

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6

Yan, Zheng. "An Exploration of the Ecological Wisdom in Kumazawa Banzan’s Confucian Thought." Journal of Asian Research 7, no. 1 (2023): p57. http://dx.doi.org/10.22158/jar.v7n1p57.

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Against the backdrop of an increasingly serious global ecological crisis, scholars have turned their attention to Eastern Confucianism in an attempt to find ecological wisdom in traditional Confucianism in order to seek a path of harmonious development between human beings and nature. Kumazawa Banzan, as a Confucianist and a realist with environmental consciousness who emerged in the context of the severe environmental destruction in the early Edo period, is very representative. In this paper, we will take Kumazawa’s Confucianism as an object of study and explore ecological wisdom in his Confu

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7

Jiang, Yi-Huah. "Confucian Political Theory in Contemporary China." Annual Review of Political Science 21, no. 1 (2018): 155–73. http://dx.doi.org/10.1146/annurev-polisci-041916-020230.

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This article discusses what traditional Confucian political theory represents and how it is reconstructed by contemporary Confucians to cope with the various challenges that it faces in modern times. Specifically, I examine the school of New Confucianism in Taiwan and Hong Kong, political Confucianism and civic Confucianism in mainland China, and the theory of Confucian political meritocracy. I then analyze how the Communist Party of China attempts to promote Confucianism in order to consolidate its authoritarian rule and what damage this may cause to resurgent Confucianism. Finally, I evaluat

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8

SIGURÐSSON, Geir. "Confucianism vs. Modernity: Expired, Incompatible or Remedial?" Asian Studies 2, no. 1 (2014): 21–38. http://dx.doi.org/10.4312/as.2014.2.1.21-38.

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This paper is an exploration of the reappraisal that has been taking place since the 1980s of Confucianism’s suitability for a modernized society. The first section focuses in particular on the discussion that took place in Singapore on Confucianism as a stimulant for economic activity, arguing that it was first and foremost a politically motivated attempt to establish Confucianism as a convenient ideology. I then move to a discussion of recent attempts to rehabilitate Confucianism in the PRC. In the final section, I suggest how Confucianism can be a healthy antidote to some of the ills produc

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9

Yang, Shaogang. "On the Historical Development of Confucianists’ Moral Ideas and Moral Education." ETHICS IN PROGRESS 4, no. 1 (2013): 34–47. http://dx.doi.org/10.14746/eip.2013.1.3.

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The Confucian ethics which is the main body of the Chinese traditional culture has established its “basic morality” or “mother morality” not only in China, but also in some of the Asian countries. It is formed in the long historical development of more than 2000 years. First of all, it had the contention of a hundred schools of thought in the Pre-Qin Dynasty, and the Confucianist thought with its own colors was formed at that time. When Dong Zhongshu made his suggestions that restrained all other schools but only respected Confucianism, the predominance of Confucianism over the political life

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10

AMBROGIO, Selusi. "Moral Education and Ideology: The Revival of Confucian Values and the Harmonious Shaping of the New Chinese Man." Asian Studies 5, no. 2 (2017): 113–35. http://dx.doi.org/10.4312/as.2017.5.2.113-135.

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In this paper, we will investigate the re-emergence of Confucianism in contemporary China as a complex intersection of political, cultural, educational and popular perspectives. This resurgence is neither a kind of Chinese Neoclassicism nor a nostalgic backwardness, instead it is the emblem of the new China’s identity. Confucius and Confucianism, violently despised as the remains of feudalism since the May Fourth Movement and during Maoism, are nowadays a fertile source for the fulfilment of “Socialism with Chinese characteristics” (zhongguo tese shehui zhuyi 中国特色社会主义) on both the educational

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11

Wang, Chaohua. "OLD SAGE FOR NEW AGE? THE REVIVAL OF RELIGIOUS CONFUCIANISM IN CHINA." POLITICS AND RELIGION JOURNAL 6, no. 2 (2012): 269–99. http://dx.doi.org/10.54561/prj0602269w.

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In recent years, Confucianism has been once again identified as the essence of Chinese civilization and a religion that was central to the Chinese people throughout China’s long history. Scholars are appealing to the Communist Party to make Confucianism the State religion (guojiao). What are the political implications of the phenomena? Can these claims stand to intellectual scrutiny? Conducting a brief historical survey of religious Confucianism in Chinese politics, in addition to an analysis of shared principles essential to various Confucianist positions today, this paper argues that religio

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12

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 d

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13

Whitney, Lawrence A. "Way-Making: Portability and Practice amid Protestantization in American Confucianism." Religions 13, no. 4 (2022): 291. http://dx.doi.org/10.3390/rel13040291.

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While the study of Confucianism has been ongoing in the United States for quite some time, the idea of its viability in the American context is quite recent. Even more recent are experimental attempts to practice Confucianism in the U.S. This article chronicles several such attempts and considers what demographic data there are, and their frameworks of measurement, of Confucianism in the U.S. It focuses on a case study of debates and conversations about what it means for Confucianism to be “portable” among a small but committed second generation of Boston Confucians. From quiet-sitting meditat

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14

Kong, Dexiang, and Wenping Peng. "A Study on the Form and Aesthetics of Confucian Konglin Stone Carvings." SHS Web of Conferences 159 (2023): 02012. http://dx.doi.org/10.1051/shsconf/202315902012.

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Confucianism is a Confucian shrine that combines multiple values of culture, religion and art. The study of Confucianism’s Konglin concerns many important issues of traditional Chinese culture and art. The reinterpretation of the cultural value of the stone inscriptions in Confucianism today is the choice of the times for the dissemination of Confucianism and an important path for the world to understand Chinese culture and ethics. Along with the rise of Confucianism fever, the study of Confucian culture has attracted widespread academic attention, but most of the existing results are case stu

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15

Eom, Seogin. "Motoda Nagazane’s standards of Confucianism – between Confucianism and Emperor Centralism." F1000Research 10 (May 7, 2021): 272. http://dx.doi.org/10.12688/f1000research.51001.2.

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This paper discusses the ideological significance of the activities of Motoda Nagazane who, in the latter half of his life, became an attendant of Emperor Meiji as a member of the Kumamoto school of practical science. Whilst there were trends towards modernisation and Westernisation, Motoda Nagazane led a conservative reaction attempting to restore Confucianist politics/policies. I scrutinise the theories of revolution and lineage considering the history of East Asian Confucianism and comparing Motoda’s assertions to the views expressed by Kumazawa Banzan. In doing so, I assert that Motoda’s c

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16

Eom, Seogin. "Motoda Nagazane’s standards of Confucianism – between Confucianism and Emperor Centralism." F1000Research 10 (April 6, 2021): 272. http://dx.doi.org/10.12688/f1000research.51001.1.

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This paper discusses the ideological significance of the activities of Motoda Nagazane who, in the latter half of his life, became an attendant of Emperor Meiji as a member of the Kumamoto school of practical science. Whilst there were trends towards modernisation and Westernisation, Motoda Nagazane led a conservative reaction attempting to restore Confucianist politics/policies. I scrutinise the theories of revolution and lineage considering the history of East Asian Confucianism and comparing Motoda’s assertions to the views expressed by Kumazawa Banzan. In doing so, I assert that Motoda’s c

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17

Kim, Richard T. "Confucianism and Non-human Animal Sacrifice." European Journal for Philosophy of Religion 8, no. 1 (2016): 27–49. http://dx.doi.org/10.24204/ejpr.v8i1.69.

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In this paper, I argue that the use of non-human animals in ritual sacrifices is not necessary for the Confucian tradition. I draw upon resources found within other religious traditions as well as Confucianism concerning carrying out even the most mundane, ordinary actions as expressions of reverence. I argue that this practice of manifesting deep reverence toward God (or deities and ancestors in the case of Confucianism) through simple actions, which I call everyday reverence, reveals a way for Confucians to maintain the deep reverence that is essential for Confucianism, while abandoning the

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18

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

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19

Fu, Huanhuan. "From Divinity to Humanity: The Threefold Transformation of Ethical Thought in Pre-Qin Confucianism." Religions 15, no. 10 (2024): 1205. http://dx.doi.org/10.3390/rel15101205.

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By examining the evolution of pre-Qin Confucian thought on the Heaven–human relationship, and a new interpretive perspective can be applied to understanding ethical relations within pre-Qin Confucianism. In the pre-Classical period, the absence of scientific explanations for human origins shrouded these origins in mysticism, leading to practices such as totem worship, ancestor worship, and the worship of Heaven. However, through continuous exploration of the Heaven–human relationship, pre-Qin Confucians began to liberate human rights from divine authority, highlighting a profound sense of huma

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20

Hutton, Eric. "Han Feizi's Criticism of Confucianism and its Implications for Virtue Ethics." Journal of Moral Philosophy 5, no. 3 (2008): 423–53. http://dx.doi.org/10.1163/174552408x369745.

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AbstractSeveral scholars have recently proposed that Confucianism should be regarded as a form of virtue ethics. This view offers new approaches to understanding not only Confucian thinkers, but also their critics within the Chinese tradition. For if Confucianism is a form of virtue ethics, we can then ask to what extent Chinese criticisms of it parallel criticisms launched against contemporary virtue ethics, and what lessons for virtue ethics in general might be gleaned from the challenges to Confucianism in particular. This paper undertakes such an exercise in examining Han Feizi, an early c

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21

Fang (方旭東), Xudong. "Consequentialism and the Possibility of a Confucian-Mohist Encounter." Journal of Chinese Humanities 7, no. 1-2 (2021): 4–22. http://dx.doi.org/10.1163/23521341-12340111.

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Abstract Mohism and Confucianism are usually characterized as utilitarian and anti-utilitarian, respectively. This article argues that although Confucians do not espouse the kind of utilitarianism found in the Mozi, both Confucianism and Mohism qualify as forms of consequentialism in emphasizing that the outcome of a given behavior or action constitutes the basis for determining whether the latter qualifies as morally good. Through an analysis of the classical texts of the Analects and the Mengzi, I demonstrate that the similarities between the Confucian and Mohist perspectives on yi 義 and li

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22

Shi, Weimin. "A Curious Case of Cultural Encounter: The Appropriation of Kant’s Philosophy through Contemporary Neo-Confucianism." Culture and Dialogue 10, no. 2 (2022): 129–42. http://dx.doi.org/10.1163/24683949-12340122.

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Abstract In this paper, Mou Zongsan’s (牟宗三, 1909–1995 CE) Kantian interpretation of Confucianism will be surveyed with a focus on Mou’s ideas of moral metaphysics and autonomy. After a brief account of the development of Confucianism up to the Song dynasty (960–1279 CE) and Ming dynasty (1368–1644 CE) (§1) and some initial attempts to articulate Confucian ideas in terms of Western philosophy (§2), Mou’s Kantian interpretation of Confucianism will be presented in §3 and criticized in §4. It is argued that Mou uses the Kantian dichotomy of autonomy and heteronomy to describe the traditional riva

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23

Koh, Eunkang. "Gender issues and Confucian scriptures: Is Confucianism incompatible with gender equality in South Korea?" Bulletin of the School of Oriental and African Studies 71, no. 2 (2008): 345–62. http://dx.doi.org/10.1017/s0041977x08000578.

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AbstractKorean Confucianism has been described as “the enemy of feminism”: feminists often argue that Confucianism is the source of the patriarchal society. Feminist scholars have produced significant works about Confucianism's role in preserving the idea of women's subordination to men; they argue that the idea of men's superiority to women is embedded in Confucian philosophy. In this article I will examine whether Confucian philosophy is responsible for women's subordination to men in such Confucian texts as Naehun, The Book of Change, The Book of Poetry, and The Analects. Naehun was written

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24

Nguyen, Nhu Thi. "Confucianism across borders: a comparative analysis of its introduction and integration in South Korea and Vietnam." Griot : Revista de Filosofia 25, no. 2 (2025): 186–204. https://doi.org/10.31977/grirfi.v25i2.5339.

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This study investigates the introduction and integration of Confucianism in South Korea and Vietnam through a comparative historical lens, aiming to understand how cultural and political contexts shaped divergent trajectories of Confucian influence. Utilizing a qualitative research design rooted in document analysis and interpretive comparison, the study analyzes historical texts, scholarly literature, and institutional records to trace Confucianism’s arrival, adaptation, and localization in both nations. Findings reveal that South Korea proactively embraced Confucianism during the Three Kingd

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25

Eko Putro, Moh Zaenal Abidin. "Confucian’s Revival and a Newly Established Confucian Institution in Purwokerto." Analisa: Journal of Social Science and Religion 6, no. 01 (2021): 63–78. http://dx.doi.org/10.18784/analisa.v6i01.1244.

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Two decades after the abolishment of the banning of Chinese cultural expression publicly in Indonesia’ Post-Reformasi, studies on the institutionalization of Indonesian Chinese including Confucians in Indonesia seem to have been very few if it compared with that of Indonesian Chinese’ freedom expression and state perceived Confucians in general. This paper portrays the revival of Confucians in Indonesia happened in Purwokerto City (Banyumas), Central Java of Indonesia, by looking at the establishment of a new Confucian organization, namely Perkumpulan Rohaniwan Agama Khonghucu Indonesia (Parak

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26

Angle, Stephen C. "Confucian Leadership Meets Confucian Democracy." Journal of Social and Political Philosophy 1, no. 2 (2022): 121–35. http://dx.doi.org/10.3366/jspp.2022.0021.

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Confucian democrats hold that the roles of Confucian political leaders must be rethought, just as the modern Confucian polity must shift from a monarchy to a constitutional democracy. This does not mean that modern Confucians must turn their backs on traditional Confucian views of leadership, however: the key traditional insights are still important, although to some degree they take on new significance in the new context of modern democratic Confucianism. Drawing on recent work by Joseph Chan and Elton Chan, I begin by outlining a traditional Confucian view of the ‘inspirational’ leader. Next

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27

Hwang Kap Youn. "Classical Confucianism and Neo-Confucianism." Journal of Eastern Philosophy ll, no. 50 (2007): 39–78. http://dx.doi.org/10.17299/tsep..50.200705.39.

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Phuc, Vu Truc, Ho Ngoc Minh, and Tran Quang Canh. "The Existence of Confucianism in spousal relationship nowadays." Science & Technology Development Journal - Social Sciences & Humanities 4, no. 3 (2020): First. http://dx.doi.org/10.32508/stdjssh.v4i3.569.

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Confucianism promotes "Fuchangfusui (Phu xướng phụ tùy)" which means "A wive must obey everything her husband says''. In Vietnam, the concept of husband and wife relationship is not exactly the same as "Fuchangfusui" initiated by Confucius. Culturally, Vietnam belongs to the group of countries influenced by Confucianism. However, since the feudal period, Vietnamese Confucianists have had many progressive views to affirm the position of wife towards her husband and towards her family. Husband and wife relationship in Vietnam has gained focus on obligations and responsibilities of both husband a

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Deng, Jun, and Craig A. Smith. "The rise of New Confucianism and the return of spirituality to politics in mainland China." China Information 32, no. 2 (2018): 294–314. http://dx.doi.org/10.1177/0920203x18764041.

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In the past two decades, the revival of New Confucianism in mainland China has accelerated and become a crucial component of the intellectual public sphere. New Confucians have appeared alongside the larger groups of liberals and the New Left, often developing in dialogue or contrast with these intellectual neighbours. As part of the series of research dialogues on mapping the intellectual public sphere in China, this article examines recent discourse from New Confucian intellectuals, particularly dialogue with liberals and the New Left, to highlight the major debates and leading figures that

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Liang, Hong. "Gibt es eine konfuzianische Zivilität?" Evangelische Theologie 76, no. 5 (2016): 378–85. http://dx.doi.org/10.14315/evth-2016-0510.

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AbstractThe article discusses the concept of a Confucian religion, which Jiang Qing - one of today’s most famous and controversial Confucians - advances against the rapid growth of Christianity in China. More specifically, the article analyses the movement of Confucian Child Education, which has been initiated through the Yidan School in Beijing since 2000 and the Qufu Church Controversy from 2010. An analysis of those two cases allows us to understand Jiang Qing’s self-understanding of the competitive relationship between Confucianism and Christianity, and explains how he thinks Confucianism

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Gu, Saiyu, and Haowen Liu. "Crafting a Confucian Culture in Chinese Corporations: A Case Study of Guangzhou Borche." Athens Journal of Business & Economics 7, no. 4 (2021): 305–20. http://dx.doi.org/10.30958/ajbe.7-4-1.

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Corporate culture is an important source of enterprise’s soft power. Confucianism, which has been regarded as official teaching over a thousand years, manifests its profound values in modern management and is adopted by a number of private companies in China. This paper employs a case study method, concentrating on the development of Borche - a private enterprise in Guangzhou. Data and other information were collected from interviews, open reports and historical records and got ensured by triangulation verification. It seeks to explain how the Confucianism got internalized as part of a corpora

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Taylor, Rodney, and Gary Arbuckle. "Confucianism." Journal of Asian Studies 54, no. 2 (1995): 347–54. http://dx.doi.org/10.2307/2058740.

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Study of the confucian tradition is dominated by historical and philosophical approaches. Religion and spirituality have been neglected with a consistency that would be admirable if it had been used to better ends—one need only remember James Legge's comment on the amount of religious material contained in the Records of Ritual (c. 4th–1st century b.c.), and then reflect on how little work has been done on this material since he published what remains the only English translation of the Records since the late 19th century. Because the accepted frame for the portrait of the Master and his disci

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Oldstone-Moore, Jennifer. "Confucianism." International Journal of Philosophical Studies 20, no. 2 (2012): 294–98. http://dx.doi.org/10.1080/09672559.2011.634235.

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Wonsik Hong. "CONFUCIANISM, KOREAN CONFUCIANISM AND ECOLOGICAL DISCOURSE." Acta Koreana 14, no. 2 (2011): 15–40. http://dx.doi.org/10.18399/acta.2011.14.2.002.

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Angle, Stephen C. "Replacing Liberal Confucianism with Progressive Confucianism." Institute of Confucian Philosophy and Culture 32 (August 31, 2019): 41–63. https://doi.org/10.22916/jcpc.2019..32.41.

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Gao (高華平), Huaping. "On the Mohist Critique of Other Pre-Qin Schools of Philosophy." Journal of Chinese Humanities 7, no. 1-2 (2021): 52–78. http://dx.doi.org/10.1163/23521341-12340108.

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Abstract Mohism was the first ideology in the pre-Qin period to engage in open critique. Although it shared a common origin with Confucianism, Mohists criticized Confucianism by claiming that “in the teaching of the Confucians there are four elements sufficient to ruin the empire.” Later students of Mohism went so far as to launch personal attacks against Confucius, the founder of Confucianism. Mohist discourse on the concepts of “universal love,” “exalting worthiness,” “reverence for ghosts,” and “opposition to fatalism” mostly aimed at criticizing the philosopher Yang Zhu, especially his con

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Yun, Eun Gee. "Administrative system and culture in East Asia, Europe and the USA: a transformation of the administrative system through the mutual mixture of cultures in Korea." International Review of Administrative Sciences 72, no. 4 (2006): 493–516. http://dx.doi.org/10.1177/0020852306070080.

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This article explains the network and relationship between culture and administrative system in East Asia, Europe and the USA. The cultures of individualism in the USA, social contract-oriented collectivism in Nordic countries and Confucianism in Korea have an important effect on the formation of the administrative system of pluralist government in the USA, societal corporatism in Nordic countries, and state corporatism in Korea, respectively. The development of the administrative system can be accomplished by the advancement of administrative culture regardless of state corporatism, societal

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Yang, Mei. "Liberty in Harmony: An Integration of Confucian Harmony and Liberalism in Contemporary China." Vienna Journal of East Asian Studies 7, no. 1 (2015): 227–45. http://dx.doi.org/10.2478/vjeas-2015-0008.

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Abstract As the mainstream ideology, Confucian harmony deeply influences ways of thinking and social life in the East. Contemporary China has experienced quite a radical change since the Xīnhài Revolution in 1911. It also marked the re-examination of Confucianism, i.e. the development of New Confucianism. New Confucianism needs to encourage China to fit the modern and global context. Therefore, the revival of Confucian harmony must remake itself to fit the modern world. A certain degree of convergence between Confucian harmony and liberalism, the mainstream ideology in the West, is necessary.

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Epley, Kelly M. "Care Ethics and Confucianism: Caring through Li." Hypatia 30, no. 4 (2015): 881–96. http://dx.doi.org/10.1111/hypa.12158.

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The role of li, or ritual, in Confucianism is a perceived impediment to interpreting Confucianism to share a similar ethical framework with care ethics because care ethics is a form of moral particularism. I argue that this perception is false. The form of moral particularism promoted by care ethicists does not entail the abandonment of social conventions such as li. On the contrary, providing good care often requires employing systems of readily recognizable norms in order to ensure that care is successfully communicated and completed through one's care‐giving practices. I argue that li perfo

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40

Yang, Huiming. "Tracing the Pathways: The Geographical Evolution of Confucian Culture in East Asia." Communications in Humanities Research 37, no. 1 (2024): 1–13. http://dx.doi.org/10.54254/2753-7064/37/20240133.

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Confucianism emerged during significant social and political upheaval in ancient China, known as the Eastern Zhou period (770256 BCE). The teachings of Confucius (Kong Fuzi or Kongzi) laid the foundation for this philosophical tradition, emphasizing moral values, proper conduct, and cultivating virtues. Confucianism, a philosophical and ethical system originating from ancient China, has exerted a profound influence not only within China but also across East Asia. Since its inception, Confucianism has undergone various transformations and adaptations, influenced by historical events, cultural e

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41

Hsu, Leo, and Jesùs Ilundáin-Agurruza. "On the Compatibility Between Confucianism and Modern Olympism." Journal of Chinese Philosophy 43, no. 1-2 (2016): 103–23. http://dx.doi.org/10.1163/15406253-0430102010.

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At the confluence between Modern Olympism and Confucian teachings—nowadays embodied and expressed in East Asian Confucianisms—there are meaningful overlaps, significant challenges, and opportunities. This paper examines these. Despite radically different origins and apparently incommensurate tenets, we should not assume that the underlying ideals of Modern Olympism and East Asian Confucianisms cannot benefit mutually. It is precisely when considering their putative weak points, such as Modern Olympism’s soft metaphysics or vague ethics or Confucianism’s bias against physical activity or gender

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Qingsong, Xiang. "The Continuation, Reinterpretation and Reflection of Confucianism after Taiwan's Restoration." International Journal of Social Science And Human Research 06, no. 06 (2023): 3689–97. https://doi.org/10.5281/zenodo.8071514.

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The people of Taiwan have pioneered and developed in Taiwan for 400 years with Confucianism, a Chinese national culture, as their regular proper path. Confucianism, as the mainstream of traditional Chinese culture, has carried many important responsibilities in determining the direction of Taiwan's cultural development. Confucianism in Taiwan after the Restoration has emerged as "official Confucianism" and "folk Confucianism" with different orientations of purpose. We interpret "official Confucianism" and "folk Confucianism" through historical narrat

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Tu (杜維明), Weiming. "Mencius, Xunzi, and the Third Stage of Confucianism." Journal of Chinese Humanities 6, no. 1 (2020): 9–20. http://dx.doi.org/10.1163/23521341-12340087.

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Abstract According to Karl Jaspers’s theory of the Axial age, many important cultures in the world experienced a “transcendental breakthrough” between 800 and 200 BCE; no more transformations occurred until Martin Luther’s Protestant Reformation in the sixteenth century, which eventually ushered in the modern era. The implication of this theory is that only the West had a second cultural breakthrough, thus rendering moot the discussion of a third Confucian epoch. But, in reality, Confucianism had a second breakthrough during the Song—Ming period (tenth to seventeenth centuries) and spread from

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HSIEH, Chih Wei. "轉變與堅持: 回應婚姻與家庭觀念的改變". International Journal of Chinese & Comparative Philosophy of Medicine 16, № 2 (2018): 29–33. http://dx.doi.org/10.24112/ijccpm.161644.

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LANGUAGE NOTE | Document text in Chinese; abstract in English only.As the cornerstone of today’s pro-same-sex-marriage rhetoric, Western Liberalism is often placed in opposition to Christianity and Confucianism. Under a fashionable preference for liberal values, Christianity and Confucianism’s adaptation to the modern value of gender equality has been under-valued. Gender neutrality remains controversial in Christianity and Confucianism because distinct gender roles serve to maintain morality. Further, the shortcomings of liberally oriented family values and the danger of favoringindividuality

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WANG, Zhanyu, та Fei LIANG. "從福山對儒家思想的認識看儒家倫理學的世界前景". International Journal of Chinese & Comparative Philosophy of Medicine 18, № 2 (2020): 141–45. http://dx.doi.org/10.24112/ijccpm.181707.

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LANGUAGE NOTE | Document text in Chinese; abstract in English only.Countries and ethnic groups with a Confucian cultural background have performed well during the pandemic. This comparative advantage will inspire efforts to Confucianize ethics. Fukuyama believes that Confucianism as a whole is a defense of authoritarianism but does not pose a major obstacle to liberal democracy, with which it is even compatible in some respects. However, Fukuyama believes that countries led by Confucianism may suffer from disadvantages such as low social capital. Through Fukuyama, the Western opinion leader, w

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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 (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 norma

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Kaplan, Uri. "Protestant Confucianism: Kang Youwei’s Influence in Korea." Numen 67, no. 4 (2020): 347–72. http://dx.doi.org/10.1163/15685276-12341587.

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Abstract The impact of Kang Youwei’s Confucius-church movement has not been limited to China proper. Korean intellectuals in the early 20th century had been in contact with Kang and his students, set up affiliated institutions in their homeland, and authored creative manifestos on the reformation of Confucianism. This article surveys the reform proposals of four representative Korean Confucians and analyzes their support of, and negotiations with, Kang’s Confucius religion. It illustrates how some Korean reformers chose to adopt only Kang’s “state-protecting Confucianism” or join the movement

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Lim, Sugiato. "Analysis of Indonesia Confucians Understanding Towards Religious Doctrines and Ordinances in Confucianism." Humaniora 4, no. 2 (2013): 1297. http://dx.doi.org/10.21512/humaniora.v4i2.3573.

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To a great extent, daily life of Indonesia Chinese community is filled with religious overtones. This paper basically analyzes the understanding of Indonesia Confucians towards their religion. The first part of this paper will be discussing about the general definition of religion and its religious elements. The second part will analyze the understanding of Indonesia Confucians towards their religious doctrines and ordinances respectively. In conclusion, overview regarding Indonesia Confucians and a special historical background of Indonesia Confucianism, which consists of its formation and de

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MIN, Byounghee. "The Integration of Medicine and Confucianism in the Late Yuan Period: Focusing on Neo-Confucian Physician Zhu Zhenheng." Korean Journal of Medical History 32, no. 3 (2023): 1075–122. http://dx.doi.org/10.13081/kjmh.2023.32.1075.

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Zhu Zhenheng, the last generation and sole representative from Southern China among the four masters of Jin-Yuan medicine, synthesized the evolution of Chinese medicine from the Song to the Yuan dynasties, profoundly impacting East Asian medical history. Zhu, identified as a Neo-Confucian scholar, appears in the <i>Scholarly Records of the Song-Yuan Dynasties</i> and in ‘the Biographies of Confucians’ rather than ‘the Biographies of Experts’ in the <i>Official History of the Yuan Dynasty</i>. His close association with the Jinhua school of Daoxue is noteworthy. Zhu’s ca

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Park, Hak-Rae. "A Study on the Review and Prospect of Honam Confucian Studies." JOURNAL OF ASIAN PHILOSOPHY IN KOREA 57 (July 30, 2022): 5–38. http://dx.doi.org/10.19065/japk.2022.7.57.5.

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Research on Confucianism in Honam is in full swing in connection with raising interest in regional studies. However, the independent area of Honam Confucianism is still not very prominent in the overall study of Korean Confucianism. It can be said that the lack of specific research interest in the independent domain of Honam Confucianism is due to the existing arguments related to the setting of the category of Korean Confucian studies mediated by the region. The regional categories related to the study of Korean Confucianism explicitly presented after the mid-1990s were generally struct

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