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Teses / dissertações sobre o tema "Confucianism"

Autor: Grafiati

Publicado: 4 de junho de 2021

Última modificação: 9 de junho de 2025

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1

Wong, Chi-ho, and 黃志豪. "Chen Huanzhang's (1880-1933) interpretation of Confucianism." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1997. http://hub.hku.hk/bib/B31951570.

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2

Wong, Chi-ho. "Chen Huanzhang's (1880-1933) interpretation of Confucianism Chen Huanzhang de Kong jiao guan /." Click to view the E-thesis via HKUTO, 1997. http://sunzi.lib.hku.hk/hkuto/record/B31951570.

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3

Wong, Yin Fan Cecilia. "Confucianism and democratisation." Thesis, University of Oxford, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670142.

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4

陳國培 and Kwok-pui Chan. "A study of the thought of Chang Shih (1133-1180)." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1996. http://hub.hku.hk/bib/B31213935.

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5

司徒港生 and Kong-sang Jonathan Sze-To. "Mou Tsung-san (1909-1995)'s theory of the continuity of polity." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1997. http://hub.hku.hk/bib/B31237691.

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6

Lee, Cheuk-wah, and 李焯華. "Confucianism and the prisoner's dilemma." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2001. http://hub.hku.hk/bib/B31953104.

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7

Bui, Ngoc Son. "Confucianism and constitutionalism in Vietnam." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hdl.handle.net/10722/197124.

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Early twenty first century Vietnam has witnessed the emergence of constitutional discourse in line with some ideas and institutions of western liberal constitutionalism. This movement has unfortunately led the constitutional discourse to underestimation of the relevance of the local culture. In Vietnam, Confucianism is an integral component of the national culture. It has a long tradition and has continued to influence on different aspects of the modern society in the nation. As constitutionalism must be ultimately underpinned by culture values and political tradition, the relations of Confucianism to the promotion of constitutionalism in Vietnam should be taken into account. This account adopts a balanced approach to the relationship between Confucianism and constitutionalism. It supports the integrationist approach, which attempts to marry the best elements of Confucianism with the best elements of western constitutionalism to produce a distinctive form of constitutionalism suitable to the local context. However, to carry out the integrationist project, it is important to determine what can be integrated, and to do this, the integrationist approach must be combined and balanced with the indigenist and critical approaches. On the side of Confucianism, it is necessary to identify constitutionalist elements, and this requires us to, from an indigenist perspective, discover constitutionalist values in the Confucian tradition. On the side of western constitutionalism, it is necessary to, from a critical view, identify its disadvantages and advantages so as to select the most suitable elements for the integrationist project. General speaking, this study defends the thesis of the positive relationship of Confucianism to constitutionalism with particular reference to the case of Vietnam. The study firstly systematically discovers classical philosophical foundations of Confucian constitutionalism. It then examines the practice of Confucian constitutionalism in imperial Vietnam. Subsequently, it demonstrates the antecedent projects of integration of Confucianism with Western constitutionalism in the modern history of Vietnam. Finally, the study contemplates the possibility of further integration of Confucianism and western constitutionalism in contemporary Vietnam by proposing the Constitutional Academy as a mixed model of constitutional enforcement. This inquiry is significant in several ways. Firstly, it contributes to our better understanding of the history and development of Confucianism, constitutionalism, and their relationship in Vietnam. Secondly, it can further enhance the scholarship of the intellectual foundations and experimentations of constitutionalism in pre-modern East Asia. Finally, the findings in this study can have implications for further reflection on the global expansion of western liberal constitutionalism in non-western contexts, and the prospects of constitutionalism in an East Asian Confucian context.<br>published_or_final_version<br>Law<br>Doctoral<br>Doctor of Philosophy

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8

Lei, Xiao-Xiao. "Forgiveness in Confucianism and Christianity." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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9

Lee, Cheuk-wah. "Confucianism and the prisoner's dilemma." Hong Kong : University of Hong Kong, 2001. http://sunzi.lib.hku.hk:8888/cgi-bin/hkuto%5Ftoc%5Fpdf?B23457296.

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10

Benson, Pamela L. "Confucianism: three paths toward modernization." Thesis, Boston University, 1995. https://hdl.handle.net/2144/27593.

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Boston University. University Professors Program Senior theses.<br>PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.<br>2031-01-02

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11

Dominik, Carl James. "Confucianism in Europe: 1550-1780." CSUSB ScholarWorks, 1994. https://scholarworks.lib.csusb.edu/etd-project/475.

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12

Kim, Bounghown 1964. "A Study of Chou Tun-I's (1017-1073) Thought." Diss., The University of Arizona, 1996. http://hdl.handle.net/10150/565543.

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13

Chan, Chi-ming, and 陳志明. "The ideal Confucian and pure Confucianism." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1992. http://hub.hku.hk/bib/B44569646.

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14

Atkinson, Jacob Thomas. "Altering Tian: Spirituality in Early Confucianism." Scholar Commons, 2015. http://scholarcommons.usf.edu/etd/5637.

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This paper seeks to analyze the three earliest Confucian thinkers and the foundational texts associated with them. In studying these texts this paper attempts to discover how these early Confucian thinkers conceived of Tian. This paper claims the early Confucian thinkers did not make as radical of a departure from the Ancient Chinese religiosity as many modern scholars have suggested. It has often been asserted that the tradition presented by these Confucian thinkers was entirely humanistic, altogether separate from the Ancient Chinese religiosityThis paper contests such claims,instead insisting that the early Confucian spirituality still viewed Tian as God and that the three earliest thinkers actually introduced new concepts which expanded, rather than diminished, upon the role of Tian.

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15

Kieffer, John Albert. "Finding Confucianism in Scientology: A comparative analysis." Scholar Commons, 2009. http://scholarcommons.usf.edu/etd/2045.

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Scientology holds considerable interest for scholars of new religious movements. As such, this study aims to contribute new data and insight to ongoing theoretical work within this area of religious studies scholarship. Engaged in this inquiry are the similarities between Scientology, the new religious movement founded in 1951 by L. Ron Hubbard (1911-1986), and the Chinese religion, Confucianism, which originates with the teachings of Confucius (551-479 BCE). Though Hubbard admits being influenced by eastern thinking such as Buddhism and Daoism in shaping his worldview, he specifically discounts Confucius as relevant in this regard. However, through comparisons between Scientology and Confucianism, this study demonstrates that there are significant and numerous instances of similarities between the two religions ranging from their worldviews to concomitant soteriologies. In the cosmogonies of Scientology and Neo-Confucianism, for example, the world comes about from the interplay of two cosmic phenomena: 1) an ordering, non-physical life force, termed in this study as the quasi-transcendent and 2) the physical. All life, including human beings, occurs as the quasi-transcendent realm combines with the physical, creating three homogeneous, coextensive, and teleologically interdependent parts: 1) the quasi-transcendent domain, 2) the physical universe, and 3) the human sphere. Comparing both traditions further, human beings are innately good, endowed as such by the benevolent influence of their quasi-transcendent component. Error, or evil, is rendered no ontological status and is rationalized as confusion caused by the obfuscating effect of the mind's physical constituent upon its benevolent counterpart. Self-transformation occurs as the physical component of the human mind is purified restoring profound ontological awareness and cosmic creativity. A notion absent in Confucianism, which could be assessed as a significant theological difference between these traditions, is Scientology's reincarnation theme. This aspect, however, is peripheral to the larger conceptual model that both these religions share.

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16

Duvert, Christophe. "Le sens de la justice en Corée du Sud." Thesis, Paris 2, 2016. http://www.theses.fr/2016PA020038.

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La présente étude sur la justice sud-coréenne, passée et présente, cherche à énoncer les termes ou les valeurs qui pourraient guider vers une meilleure compréhension de cette notion. Elle ambitionne d’éclairer la particularité de sa tradition judiciaire qui a connu moult bouleversements et dont la perception actuelle est brouillée. Conceptualisée et institutionnalisée dans sa forme contemporaine sur un moule occidental, la justice s’inscrit dans une tradition juridique singulière et ancienne proprement coréenne. Comparativement à la tradition « légaliste » occidentale la pensée juridique coréenne s’appuie sur une morale tirée du confucianisme. Cette éthique fondée sur le savoir, les vertus et les convenances, va contribuer à façonner une théorie et une pratique de la justice dont l’influence perdure jusqu’à aujourd’hui. Pour découvrir le sens de la justice en Corée du Sud, la première partie cherche à définir l’ensemble des idées qui se rattachent au principe de justice afin d’en définir le « sens » au sens de signification. La deuxième partie traite de la justice en tant qu’institution judiciaire et ambitionne d’en retracer le fil historique afin d’en expliquer le « sens » compris comme la direction et les évolutions que connaissent les différentes formes d’administration de la justice. La troisième partie s’intéresse au sens de la justice en tant que ressenti, c’est-à-dire à la façon dont les Sud-Coréens, perçoivent et se saisissent de la justice au moyen des « sens ». Pour ce faire, c’est la perception de l’idée et de l’image de la justice comprise à la fois comme principe et comme fonction judiciaire qui est étudiée ainsi que sa réception<br>This study on the South Korean justice, past and present, seeks to set out the terms or values that could guide towards a better understanding of this concept. It aims to reveal the distinctive aspects of its legal tradition that went through multiple upheavals and whose current perception is blurred.Conceptualized and institutionalized in its contemporary form on a western mold, justice is in itself a unique and ancient Korean legal tradition. Compared to the Western « legalistic » view, traditional Korean legal thought is based on a moral drawn from Confucianism. This ethic based on knowledge, virtue, and etiquette, will help shape a theory and practice of justice whose influence endures to this day.To discover the meanings of justice in South Korea and clarify what justice means and represents through time, the first part attempts to define all the ideas connected with the principle of justice. The second part discuss the judicial institution and aims to trace its historical thread to explain the changes experienced by the different forms of administration of justice. The third part focuses on the feelings of justice. It aims to describe how South Koreans perceive and grasp justice. To do this, it is the perception of the idea and the image of justice understood both as a principle and judicial function that is analyzed, as well as the way this perception is received

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17

方子華 and Chi-wah Fong. "The concepts of Jen, Yi and Li in Confucius." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1986. http://hub.hku.hk/bib/B30426200.

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18

Fong, Chi-wah. "The concepts of Jen, Yi and Li in Confucius /." [Hong Kong : University of Hong Kong], 1986. http://sunzi.lib.hku.hk/hkuto/record.jsp?B12330097.

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19

Reihman, Gregory Mahlon. "Constructing Confucious : western philosophical interpretations of Confucianism from Malebranche to Hegel /." Full text (PDF) from UMI/Dissertation Abstracts International, 2001. http://wwwlib.umi.com/cr/utexas/fullcit?p3008429.

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20

Han, Kyu Sun. "A comparative study of the anti-Confucianism of Fukuzawa Yukichi and Yi Kwang-su." Boston Spa, U.K. : British Library Document Supply Centre, 1996. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.307895.

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21

Tattersall, Rachel. "Confucianism and the emergence of overseas Chinese business /." Title page, table of contents and introduction only, 1998. http://web4.library.adelaide.edu.au/theses/09AR/09art221.pdf.

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22

Wong, Enoch Yee-Nok. "Communicating with the Neo-Confucianists a study of t̲'̲i̲e̲n̲-̲j̲e̲n̲-̲h̲e̲-̲i̲ (heaven and man identification) /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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23

Chiu-Duke, Josephine. "To rebuild the empire Lu Chih's Confucian pragmatist approach to the mid-Tàng predicament /." Albany, N.Y. : State University of New York Press, 2000. http://www.netlibrary.com/urlapi.asp?action=summary&v=1&bookid=44217.

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24

Lau, Chi-pang. "Hsu Heng's (1209-1281) role in the development of Chinese institution and culture under the Mongol rule /." Thesis, Connect to this title online; UW restricted, 2000. http://hdl.handle.net/1773/10465.

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25

陳劍鍠 and Chien-huang Chen. "The thought of Gao Panlong (1562-1626) and its relationship with the Wang Yangming School of philosophy in late Ming." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1994. http://hub.hku.hk/bib/B31212165.

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26

陳振鴻 and Chun-hung Chan. "The conceptual relationship between Yizhuan and pre-Qin confucianism and daoism." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2000. http://hub.hku.hk/bib/B31223965.

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27

Chan, Chi-ming, and 陳志明. "The development of the Zhu Xi School in the Early Qing period." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1999. http://hub.hku.hk/bib/B3124144X.

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28

Kwan, Yiu-kwong, and 關耀光. "A philosophical investigation of the possibility of liberal democracy under Confucianism." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2009. http://hub.hku.hk/bib/B42841872.

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29

Lai, Cheuk-bun, and 賴卓彬. "Democratic means to Confucian ends : a philosophical analysis of the conceptual relationship between Confucian ethics and democracy in the theories of Xu Fuguan, Tang Junyi, and Mou Zongsan." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2014. http://hdl.handle.net/10722/208051.

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30

Kwan, Yiu-kwong. "A philosophical investigation of the possibility of liberal democracy under Confucianism." Click to view the E-thesis via HKUTO, 2009. http://sunzi.lib.hku.hk/hkuto/record/B42841872.

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31

Chan, Chun-hung. "The conceptual relationship between Yizhuan and pre-Qin Confucianism and Daoism Yi Zhuan yu xian qin Ru Dao si xiang zhi guan xi /." Hong Kong : University of Hong Kong, 2000. http://sunzi.lib.hku.hk/hkuto/record.jsp?

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32

Yu, Kam-yan, and 余錦茵. "The influence of Confucianism on Chinese and Japanese businesssociety." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2003. http://hub.hku.hk/bib/B2774713X.

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33

Wong, Kwan Leung. "Early Confucianism: A Study of the Guodian Confucian Texts." Diss., The University of Arizona, 2006. http://hdl.handle.net/10150/195186.

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A discovery unearthed in Jingmen of Hubei province in 1993 has surprised all the students of ancient China studies. A bundle of bamboo manuscripts, which include Taoist and Confucian texts, provides valuable sources for us to reshape our knowledge of the intellectual background and development in the fourth century B.C.In my research, I chose four Confucian texts, Lu Mugong wen zisi, Qiongda yi shi, Tang yu zhi dao and Zhongxin zhi dao, from these Guodian manuscripts as the objects of my studies. I argue that these four texts each has its individual origin rather than all four texts being from a single tradition. These four texts transcribed on two individual rolls can be divided into two units. Lu Mugong wen zisi and Qiongda yi shi form one unit as the ethical guidance for the tomb occupant; while Tang yu zhi dao and Zhongxin zhi dao form another unit as the tomb owner's personal favorite philosophical writings.It is believed that Tang yu zhi dao was a study derived from remote antiquity and the genealogy of ancient emperors. Zhongxin zhi dao was a learning of Confucius' disciple, Zizhang. Both texts were closely related to the ritual documents of the Warring States period.Using the fresh unearthed evidence and ritual documents from Liji and Dadai liji, my research explores the early Confucianism from the death of Confucius to before Mencius.

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34

Wang, Feng. "Le supply chain management et la culture : la mise en oeuvre du supply chain management dans le contexte culturel chinois." Thesis, Aix-Marseille 2, 2010. http://www.theses.fr/2010AIX24003/document.

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Partant d'un triple constat, à savoir l'importance de la démarche de "Supply Chain Management" (SCM) dans le management, la nécessaire prise en compte de la culture dans la mise en œuvre de cette démarche de gestion et une première évocation de la cohérence entre la culture chinoise et le SCM, l'objectif de notre recherche est d'analyser la mise en œuvre du SCM dans le contexte culturel chinois.La première partie de cette recherche a pour objectif tout d'abord d'effectuer une revue de littérature permettant de définir des conditions comportementales pour la mise en œuvre du SCM, d'étudier le concept de culture et les éléments culturels chinois puis, d'émettre des propositions de recherche ainsi que de construire un modèle conceptuel.La deuxième partie vise à développer la méthodologie en Sciences de gestion et à justifier notre choix à propos des méthodes de recherche mobilisées dans le travail empirique. Pour cela, nous avons mis en place un travail de terrain par une analyse qualitative de données recueillies lors d'entretiens semi-directifs et basée sur une observation de longue durée.Au travers de ces analyses, il en résulte que les éléments culturels chinois sont positivement corrélés aux conditions de la mise en œuvre de la démarche de SCM<br>Based on a triple observation, namely the importance of Supply Chain Management approach in the management, the necessary taking into account of the culture for the implementation of this approach and a first impression of the accordance between the Chinese culture and the SCM, our research aims to analyze the SCM implementation in the Chinese cultural context.The first part of this resarch is designed for a litterature review which allows defining behavioral conditions for SCM implementation, analyzing the concept of culture as well as Chinese cultural elements, and then putting forward theoretical propositions and constructing a conceptual model.The second part intends developping the methodology of Management Science and explaining our choices of research methods mobilized in empirical analysis. After that, we realize the fieldwork through a qualitative analysis of dates collected from semi-directive interviews and a long period observation.Based on these analyses, we conclude that Chinese cultural elements positively correlate with conditions for SCM and the Chinese culture is a favorable context for SCM implementation

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35

Chau, Lin-tai, and 周蓮弟. "A study of Zhou Bida (1126-1204) =." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2001. http://hub.hku.hk/bib/B29729816.

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Lai, Cheuk-bun, and 賴卓彬. "Are human rights possible in the Confucian 'Nowheresville'?: a philosophical analysis." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2004. http://hub.hku.hk/bib/B29636000.

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37

盧敏超 and Man-chiu Lo. "Does Confucius have a theory of natural human rights?: a 'performative' reading of the analects." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2001. http://hub.hku.hk/bib/B31242091.

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38

Nguyen, Linh, and Dragana Stajcic. "Confucianism in business : a study of Chinese management in Sweden." Thesis, Kristianstad University College, Department of Business Administration, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:hkr:diva-4357.

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<p>There have been many researches in the field of management, but none of them touches the area of Chinese management of Swedish staff, as far as we know. This is a rather new phenomenon ever since China decided for outward expansion. Cultural myopias and the lack of cultural competency are contributions to the failures of many cross cultural co-operations. </p><p>The purpose of this dissertation was to detect the management issues in terms of relationships, and shed light on the perceptual differences between the cultures within the chosen companies. To measure the values the employees had, from cultural aspects, we conducted a survey developed by Professor Geert Hofstede. The survey was used as a complement to our qualitative data, and the results demonstrated that the Chinese within these companies seem to adopt a rather “Swedish like” mentality. The qualitative results, however, prove that there are cultural differences causing operational frictions at these firms. The perceptual differences initiate cultural distance between the cultures, preventing comprehension. We believe the reason is failure to apply measures to educate and integrate the members within the firms.</p>

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Dong, Nguyen Tai, and 阮才東. "Le Quy Don’s ConfucianismA Study of Vietnamese Confucianism." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/87988519693020203330.

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博士<br>輔仁大學<br>哲學研究所<br>96<br>Le Quy Don’s Confucianism A Study of Vietnamese Confucianism Nguyen Tai Dong Abstract This is a study of Vietnamese Confucianism as seen in the philosophy of Le Quy Don. Le, one of the most known representatives of Vietnamese Confucianism, has made a rather impressive synthesis of the Sung-Ming Confucianism and Vietnamese culture. In the philosophy of Le Quy Don one finds: that: (1) A brilliant synthesis of the Sung-Ming Confucianism and Vietnamese culture, and consequently, gave to Vietnamese Confucianism a special outlook, different from the original Confucianism and the Sung-Ming Confucianism. (2) Vietnamese Confucianism, pays more attention to the practical aspects and less to the theoretical aspect of Confucianism (3) There is a permanent transformation of the main Confucian virtues in Vietnamese way of living with a clear purpose of supporting the patriotic movement, and the independence of the Viet. Nam. These thoughts are analyzed in five chapters: (1) the first discusses the object and the method of the study; (2) the second deals with the influence of Confucianism in Vietnam; (3) the third studies Le Quy Don’s system of Confucianism, (4) the fourth discusses Le Quy Don’s practical Confucianism as seen in his political thought; and (5) the last chapter is a revaluation of his morals and philosophy of life. Key-words: Confucianism, Vietnamese Confucianism, Le Quy Don, transformation of Confucianism, patriotism.

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TSENG, HUANG Yin-ti, and 曾黃英娣. "Confucianism Taoism Relationship." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/71017472780242547618.

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LIANG, SHIH-JUNG, and 梁式榮. "Confucianism and corruption." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/11331019504559017598.

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碩士<br>國立臺北大學<br>犯罪學研究所<br>97<br>Anti-corruption measures have become a major issue for most countries in the 21st century. According to published research by the World Bank, Transparency International and other international institutions, the ROC’s corruption-control-index does not rank highly. Citizens’ perceptions suggest that the effectiveness of current strategies and measures are limited. The goal of this research is to go beyond old thinking, analyzing this issue in a broader perspective. The role of existing core values is key. The purposes of this research are three: The first is to identify and analyse how factors and pathways in Confucian culture relate to corruptive crimes. The second is to find out the effects of such cultural thinking, combining moral value and law, to the values of criminal policies of anti-corruption. The third is to distinguish the key elements of general crime and corruptive crime so as to find a way to prevent traditional corruptive crimes. This research found that factors leading to corruption within Confucian society, are: 1. the ‘family system’; 2. the overemphasis on discipline and ethics; 3. the lack of a ‘societal’ moral outlook; 4.the misperception and bias resulting from the legal view. The methodology of this research combines not only a literature review but also interviews, based on the criminals’ experiences and point of views from the actual corruptive cases, and then inductively to identify relevant factors. The analytical strategy is to compare and contrast the modern western civilization and the traditional Confucian culture, so as to make the concepts and the characters clear. The findings of this research according to my review of published literature and interviews are; 1. Relations among family members and friends are a potential factor in development of corruptive networks. 2. Chinese corruptive behaviors tend to lack the control of the sense of shame. 3. Chinese legal concepts mix affection and penalty. 4. Our current criminal policies on corruption are unbalanced. 5. Informal control mechanisms and the system of legal education are at odds. Practical recommendations from this research are as follows. In short term, take measures of strict law-enforcement (as Hong Kong and Singapore), so as to get the instant effects of anti-corruption measures. Further short-term measures: 1. making explicit the make-up of the anti-corruption law; 2. establishing the measures and ways of corruption prevention; 3. making judicial investigation match the value of legal justice. In the longer term, we should learn lessons from states where civil society is organized differently (for example, Denmark and Finland) and where ‘corruption’ levels are low by international standards. There are some limitations to this research. First, the topic is large, yet the relevant literatures are limited. The focus of this research is on traditional corruptive crimes; the non traditional corruptive ones, which are arguably more harmful but mentioned only where necessary, is not the focus of this research. By necessity, interviews were based on a convenience sample, and so carry well-recognised shortcomings. Finally, it is important to recognize that research on corruption is of immediate importance – many institutional developments in the international arena require commitment to the development of effective anti-corruption measures. Every country is now under pressure to both understand the nature and dynamics of corruption and to respond effectively.

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Su, Tzu-ying, and 蘇子媖. "The Compatibility and Estrangement of "Elite Confucianism" and "Vulgar Confucianism" in Taiwan." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/84377642962504286452.

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博士<br>國立中央大學<br>哲學研究所<br>102<br>Between 1949 and 1960, Confucianism is really in Taiwan, because communism advocated by China, but after 1980, the China open gradually with the economic reforms, they turn back to study Confucianism, whether for political or for academic. Even after 2000, a new generation whom born after the Cultural Revolution, research on the Chinese philosophy have results gradually, add with historical identity, people draw an equal sign that Chinese philosophy is China , then Confucian scholars in Taiwan, where their academic places are? Prof. Chen Zhao-ying in the foreword of Taiwan Confucianism mention: Taiwan Confucianism as a new discourse to mention, of course, is an interesting attempt about the Confucian study, but also solves my inner emotion between Taiwan and China. Taiwan Confucianism shows the root consciousness, the local consciousness, and universal value of Confucianism. Confucianism in Taiwan shows the combine between local culture and Confucianism universal. The concept of Taiwan Confucianism first put forward by Prof. Chen Zhao-ying, as she said, this “Taiwan Confucianism” is to solve the tangled emotion between Taiwan and China. Therefore, my article is according this feeling to start. Then discuss the problems of Taiwan Confucianism. Taiwan combination cultural and historical background extends the problems between "Elite Confucianism " and " Vulgar Confucianism". "Elite Confucianism" refers to these scholars that inherited the traditional Chinese culture, such as Zhu Xi, Wang Yangming ...... and so on." Vulgar Confucianism" within the meaning of the concept of the traditional Confucian arising because of regional popular culture of life .This compatibility and estrangement reflect the issue of cultural, geographical, and ideological. In my paper, the first should be clarified that the concept of "Elite Confucian" and "Vulgar Confucianism ", thereby extend out the identity transformation for intellectuals. Then discussion the "College" culture which show the compatibility between "Elite Confucianism" and "Vulgar Confucianism" .Finally export the Taiwan's value in "East Asian Confucianism" and what academic topics can be research. Therefore, my paper topic is The Compatibility and Estrangement of "Elite Confucianism" and " Vulgar Confucianism" in Taiwan, there are four issues should be discussed: First, the definition of "Elite Confucianism" and "Vulgar Confucianism" in Taiwan. Second, fieldpermit and focus make the changes of Taiwan intellectuals. Third, the compatibility and estrangement of "Elite Confucianism" and "Vulgar Confucianism". Fourth, what value and research direction in "East Asian Confucianism" of Taiwan Confucianism. So, my paper accord the four issues divided into five chapters to discuss, and finally to the conclusion.

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歐志祥. "Confucianism in Liu Zhi." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/56bu43.

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Peng, Hsiao-ping, and 彭小萍. "Is Confucianism Anti-consumption?" Thesis, 2007. http://ndltd.ncl.edu.tw/handle/12334054001524347540.

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博士<br>國立中央大學<br>產業經濟研究所<br>95<br>The famous writing of the Judgment of Extravagance by Lu Chi (1515-1552), which had pointed out the extravagance of the rich, could create employment for the poor explicitly. Hence Lu Chi deprecated sumptuary regulations and assured extravagance to enrich people. However, on matters pertaining to consumption and standards of living, it is supposed that traditional Chinese thought has been in favor of saving and frugality and against spending and lavishness. We could find the concept in Judgment of Extravagance is tremendously different from general impression that frugality is a good virtue. However, the existing literatures label such meritocracy, for instance, the Kuan-tzu, Fan Chung-yen and Wei Yuan, who advocate of extravagance as less important philosopher. We are interested in finding out whether the concept of Judgment of Extravagance is really heresy heterodoxy. If it is not influential, it is meaningless even once existed. Nevertheless, it is difficult to evaluate if it is influential from empirical policy directly. We turn to explore the basic logic in the derivation of the advocate of extravagance. And then we proceed in finding out if the basic logic is shared by the other meritocracy and policy makers. Moreover, we will tell if the basic logic is approved even emphasized in the mainstream concept of Confucianism in ancient China. We also provide a full version of the general attitude in the thrifty and extravagance in order to judge if the Judgment of Extravagance is really heresy heterodoxy. We will analyze and sum up the typical philosophy from Neo-Confucianism viewpoint. For it is highly consistent with the main concept of Confucianism. In other words, it helps us to tell if Confucianism is anti-consumption. The Fable of Bees by Bernard Mandeville (1670-1733) in 1714 is also well-known in the West. It is noticed in literatures that the common idea existed in both the Fable of Bees and the Judgment of Extravagance, that prodigality is a vice that is prejudicial to the man, but not to the trade. That is private vice leads to public benefit. We will further compare the deep-rooted philosophy between the Fable of Bees and the Judgment of Extravagance. Hence we will endeavor to explore the economic philosophy and method of classicalists in the theme of consumption to the wealth of nation from the Physiocrats to Adam Smith by surveying the representative masterpieces (e.g., An Inquiry into the Nature and Causes of the Wealth of Nations) among these economists. Furthermore, For the sake of analysis on the advocate of extravagance in general form, we provide the relevant economic theory (includes mathematical economy) to capture the complete philosophy in consumption.

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韓澤民. "The Research of Confucianism Morality." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/87jcgs.

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碩士<br>國立雲林科技大學<br>漢學應用研究所<br>106<br>The purpose of Chinese philosophy is the pursuit of quality life and the meaning of life, the implication of life is moral concept. The main doctrine of Chinese culture is Confucianism and the core theme Confucianism is the morality. This thesis have four motivations: First, survey the implication of morality of Confucianism. Second, compare the different view of Confucianism and Daoist(Laozi). Third, we try to find out different implication from previous literatures. Fourth, try to construct the morality for contemporary society. This study focus on Pre-Chin Confucianism and according to the Four Books(The Analects、The Mencius、The Great Learning、The Mean), and this thesis is analyzing the value system of morality of Confucianism by the self-awareness、Human relations and the unity of man and nature(cosmic). From this study of discussion above, I point out five discovery for morality of Confucianism, and hope modern society can benefit from the new implication of morality of Confucianism.

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HAN, TSE-MIN, and 韓澤民. "The Research of Confucianism Morality." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/77251575642785165729.

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碩士<br>國立雲林科技大學<br>漢學應用研究所<br>105<br>The purpose of Chinese philosophy is the pursuit of quality life and the meaning of life, the implication of life is moral concept. The main doctrine of Chinese culture is Confucianism and the core theme Confucianism is the morality. This dissertation have four motivations: First, survey the implication of morality of Confucianism. Second, compare the different view of Confucianism and Daoist(Laozi). Third, we try to find out different implication from previous literatures. Fourth, try to construct the morality for contemporary society. This study focus on Pre-Chin Confucianism and according to the Four Books(The Analects、The Mencius、The Great Learning、The Mean), and the thesis of this dissertation is analyzing the value system of morality of Confucianism by the self-awareness、Human relations and the unity of man and nature(cosmic). From this study of discussion above, I point out five discovery for morality of Confucianism, and hope modern society can benefit from the new implication of morality of Confucianism.

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Stephens, Daniel. "The Sage's Psychology: Confucianism Naturalized." Diss., 2015. http://hdl.handle.net/10161/9958.

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<p>In this dissertation, I attempt to answer the question of how people can come to behave in accordance with their moral standards. To answer this question, I argue for and then apply a naturalistic approach to ethical philosophy that includes an attempt to construct both an empirically adequate account of human psychology and an account of moral cultivation that accords with that account of our psychology. I then present a part of that picture of human psychology, focused on what I call "impediments to virtue", which are the elements of human psychology that make it difficult for us to behave in ways that consistently accord with our moral standards; this picture also serves to show why we need moral cultivation methods and helps to clarify what we need them to do for us. I then argue in favor of an interpretation of the Analects of Confucius on which it is primarily focused on discussions of a method of moral cultivation, and I lay out a detailed account of what that method is and how it works. Turning once again to literature in empirical psychology, I present an argument that we have good reason to think that the Confucian method of moral cultivation as presented in the Analects will be effective in the ways intended. I then discuss the relative strengths of the Confucian method over other methods of moral cultivation that exist in the philosophical literature, including Aristotle's method of cultivating virtue in the Nichomachean Ethics, Mark Alfano's factitious virtue theory, and biotechnological moral enhancement.</p><br>Dissertation

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(Jay), Kuo-Ming Yen, and 嚴國銘. "The Study of the Confucianism within Taiwan Guangong BeliefThe Study of the Confucianism within Taiwan Guangong BeliefThe Study of the Confucianism within Taiwan Guangong BeliefThe Study of the Confucianism within Taiwan Guangong BeliefThe Study o." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/69278911733116793037.

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碩士<br>華梵大學<br>東方人文思想研究所<br>97<br>Guangong is the most wide belief and versatile deity in China. He is a guardian god in Buddhism and Taoism, and also provides blessing for intellectuals, farmers, businessmen, and government officials. Besides, not only military, police, but gangsters worship him. The religious belief situation is rare all over the world. However, because of its wide belief, it is feasible to see the belief as a tool to spread Confucianism. In chapter one, it introduces the motive, material, and scope of the study. In chapter two, it describes the historical background of Guangong belief, and the situation of worshiping Guangong in the frontiers and neighborhood countries. In Chapter three, it states the Confucian spirits within all Guangong classics, and the basic information about them. In Chapter four, it describes the Confucianism in Xiao-Zhong Wu’s article, and utilizes the ideas from the article to develop solutions for the issues of modern society. In Chapter five, it states the possibility of using Guangong belief to promote Confucianism and make a final conclusion.

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Kao, Andi, and 高燕迪. "An Investigation of Civilian Support for Democratic Values in Taiwan: Confucianism, the Terror Threat, and Confucianism." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/52723749917742776287.

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碩士<br>國立中山大學<br>中國與亞太區域研究所<br>101<br>Since 1975 the number of state regimes categorized as ‘democratic’ has risen dramatically. According to one analysis, 69 percent of countries of the world had authoritarian regimes in that year, while only 24 percent could be described as liberal democracies. By 1995 only 26 percent of countries in the world were authoritarian and almost half had become liberal democracies. This tremendous expansion was also notable for being remarkably indiscriminate in extent and background, with countries in Asia, Latin America, Eastern Europe and Africa having institutionalized electoral competition, each proceeding from diverse political-economic circumstances and societies. In spite of this impressive proliferation, democratization has shown itself to be a capricious process, with ambiguous victories, setbacks, and many legacies of authoritarianism remaining intractable. At the same time, doubts have been raised about the unequivocal commitment to civil rights and liberties of ‘established’ democracies. With these caveats in mind, this study will investigate the sources of authoritarian tendencies as self-reported by Taiwanese citizens. Using data collected by the Taiwan Social Change Survey in 2006, I will run a regression trying to locate the source(s) of authoritarian beliefs using three hypotheses. The results will indicate whether and how the development of corporatist economic institutions, sensitivity to a national security threat, and traditional culture impact a citizens’ support for freedom of association, and the rights to demonstrate and strike.

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Chen, Tuo-huan, and 陳拓環. "The communication between christianity and confucianism." Thesis, 1997. http://ndltd.ncl.edu.tw/handle/83325291910733704297.

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