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The role of Kongzi 孔子, in the Zhuangzi, has been a compelling story. Can we read the stories about Kongzi as constituting a type of commentary on his teachings and the early development of Confucian philosophy in general? First, let us consider the way Zhuangzi has put his own teachings into the mouth of Kongzi because he was accepted to be a sage who understood how to live well. Then, I turn to the more problematic references to Kongzi as being punished in Chapter 5 and his being a "condemned person" in chapter 6 to illustrate how these stories are taken to be forms of commentary or criticism of Kongzi's project because he did not understand complete virtue. The role of Kongzi in the Zhuangzi can be read as a criticism-like commentary using Kongzi to criticize Kongzi. [ABSTRACT FROM AUTHOR]

As a result of globalization, Chinese young adults who transit to adulthood currently are being exposed to a combination of traditional Chinese values such as collectivism and Confucian philosophy, as well as Western individualism. We analyzed the trends in depression prevalence within an 8-year period using panel data derived from young adults in China. The investigation further delved into the multifaceted correlates of depression, including demographic profiles, health-related parameters, and consequential life events. Data were obtained from five cycles, 2010 to 2018, of the China Family Panel Studies (CFPS). Participants included adults aged 18 to 24 years (total analytic sample N = 15,442). Depression symptoms increased in prevalence in Chinese young adults over the eight years; therefore, depression screening should be regularly conducted in this demographic. This study highlights the issue's gravity and suggests potential correlations with cultural, regional economic development level, gender, religion, hukou (household registration), lifestyle, chronic health conditions, on-going school attendance, and marital factors. [ABSTRACT FROM AUTHOR]

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As cultures become increasingly involved, attempts are made to find productive lines along which ethical understandings can be developed which respect diversity and yet go beyond simplistic comparisons. Much of the discussion in this area is squarely situated within existing religious or philosophical frameworks—and these, in turn, are in the aggregate decidedly based on Western traditions. This paper proposes a philosophical-religious reading of Confucianism, especially with respect to its appreciation of ethical responsibility based on the importance of community, tradition, and norms, as a foundation for developing post comparative ethical approaches. The majority of the paper is centered on reading of responsibility in early Confucian texts which challenges the assumptions of contemporary academic philosophy (as practiced in classrooms, journals, and conferences) and fits into a decidedly Chinese way of thinking about religion that can be used to go beyond simplistic comparisons. This offers, in terms of both the approach being used and the specific content, an avenue for constructing post-comparative understandings of ethics. [ABSTRACT FROM AUTHOR]

This article clarifies the relationship between moral personhood and moral management in ethical leadership from a Confucian perspective. Drawing from four Confucian classics, this study integrates the leader's ethical values and activities undertaken to promote virtues in followers. The harmonisation of moral personhood and moral management is facilitated by two cardinal Confucian beliefs: innate human nature and moral self-cultivation. From a Confucian viewpoint, all human beings are endowed with a good nature that enables them to become virtuous persons and leaders. Ethical leaders subdue their selfish desires and extend their natural moral feelings of true goodness, righteousness, propriety and wisdom to others. Moral personhood and moral management are inseparable because to cultivate oneself morally is to help others to become moral persons. By synthesising moral personhood and moral management, a Confucian worldview of ethical leadership contributes to leadership studies in two main ways: safeguarding against the leader's abuse of power, and advancing organisational change through path-shaping. [ABSTRACT FROM AUTHOR]

The article discusses the philosophy of Mou Zongsan, an important figure in Chinese philosophy in the 20th century. Mou developed a new Confucian social-political philosophy that combined elements of Buddhism, democracy, and science. The author of the article, Roy Tseng, explores Mou's philosophy and argues that it can be seen as a form of Confucian liberalism. Tseng also connects Mou's philosophy to British idealism, particularly the work of T.H. Green. The article highlights the importance of individuality in Confucianism and suggests that a paradigm shift to post-metaphysical thinking may be necessary to fully develop a viable concept of individuality. [Extracted from the article]

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In this paper we claim that pragmatist philosophical practice is incompatible with scientistic philosophy. The kind of pragmatism used for making this case follows the spirit and method of philosophical pragmatists such as William James, John Dewey, Richard Rorty, and a related pragmatic tradition, Confucian Philosophy. Pragmatism starts from immediate experience, and refuses to cleave off the reality and salience of what is found in such experience in the process of thinking. Pragmatism also concerns itself with social problems, broadly conceived. In contrast to this focus on immediate experience, the influence of science in much philosophizing involves a kind of scientism through which the relevance, value, and even reality of experience is brought into question. It also concerns itself with a narrowly defined set of so-called philosophical problems. In this regard, pragmatist philosophical practice is fundamentally opposed to scientistic philosophical practice. We will start by modelling the kind of philosophical practice that stems from pragmatism, and the role of immediate experience in it. Subsequently, we will introduce two modes of philosophizing that diminish if not negate the role of experience. One is bald naturalist philosophizing, and the other is a priori scientific philosophizing. In the last section, we will show how main commitments of both of these traditions are incompatible with a pragmatist philosophy that remains committed to the original impulse of pragmatism. [ABSTRACT FROM AUTHOR]

Two routes of diffusion emerged during the height of the translation and dissemination of Chinese Buddhist sutras, from the Wei, Jin, Southern, and Northern Dynasties to the Tang Dynasty: the translation of elite Buddhism and the popularization of folk Buddhism. The Collection of the Six Perfections, a model for the translation works, introduced Buddhism into China by interpreting traditional Buddhist texts through the lens of Confucian philosophy. The Jataka stories were also associated with the spread of folk Buddhism, which preached to the public in a way that was seen as acceptable. These two paths enhanced one another and paved the way for the growth of Buddhism and the Jatakas in China. The appropriate method for this research study are the qualitative research techniques and the field work method. The results of article show the Buddhists texts in China were translated which were made localized to disseminate it according to the Chinese society. [ABSTRACT FROM AUTHOR]

Our Confucian corporate brand personality construct is based on the idea of a "Junzi" (noble man) in the Chinese Confucian philosophy. Using hospitality service providers in Hong Kong as samples, we tested the relationships between Confucian corporate brand personality, employee satisfaction and market performance. Two models were tested. The multiplicative model for Confucian corporate brand personality is found to be better than the additive model in predicting marketing performance. This study also shows that there is a full mediation effect with employee satisfaction being the mediator of the relationship between Confucian corporate brand personality and marketing performance. [ABSTRACT FROM AUTHOR]

Indeed, what emerges out of these diverse intellectual quests is not a unified notion of Confucian political theory, but Confucian political I theories i with different methodologies, audiences, conceptions of Confucianism, and their limits.[1] Against this backdrop, the author discerns an urgent need to survey the changing dynamism of Confucian political theories. 10.1017/CBO9780511800887 Footnotes 1 This article adopts an expansive view of Confucian political theories, which can be 1) a direct pursuit of normative Confucian visions, 2) a methodological discussion of Confucianism, or further still 3) a theory which primarily targets Confucian theorizing but nevertheless does not share Confucian normative visions. The Value and Dilemma of Invoking Confucianism in Confucian Political Theories For those non-Confucian supporters of "fitness" who agree with the empirical observation of Confucian culture, however, these Confucian conditions call forth less Confucianism and more of the individualistic ethos to sway the conditions to such an extent that a new, liberal philosophy can fit in. [Extracted from the article]

This article presents some of the main contributions from the Chinese philosopher and diplomat P.C. Chang regarding the Universal Declaration of Human Rights. Chang was one of the key drafters and he influenced the document in crucial ways during the whole drafting process, such as its religious neutrality and its broad range of rights. He combined Western philosophy and Confucian ethics in his contributions. He became vice chair of the Human Rights Commission at the UN and worked closely with Eleanor Roosevelt, the chair of the commission. He emphasized the Eastern perspective and he was highly critical of the colonial legacy, especially from delegates such as the Frenchman René Cassin. [ABSTRACT FROM AUTHOR]

This study focuses on the early years program at International School Hong Kong (ISHK), a school with an explicit mission towards global mindedness. The program aims to move beyond narrow conceptions of us/them, north/south, and east/west binaries. Instead, ISHK urges children to view the world holistically through a range of perspectives. Within the context of ISHK, the early childhood program encourages children to understand the concept of interdependence through strong relationships and caring for others and the environment. The school draws from both Deweyan and Confucian philosophies in an effort to blend ideas of the East and West. Confucian ideals, in particular, support the need for a child to become junzi (君子, an exemplary person) through harmonious relationships, respect and appreciation of differences, coexistence with others, and compassion for the natural world. Deweyan views of democratic relationships support children in learning to work together and find common ground with others. Findings from this study suggest that children at ISHK learn to engage with and challenge peers, encounter and respect cultures other than their own, and investigate ways to conserve the planet. Through this program, children appear to be building early competencies for long-term global engagement. [ABSTRACT FROM AUTHOR]

The Confucian philosophy of the Dao of due consideration 恕 (shu) and of "Do not impose upon others what you yourself do not desire " 己所不欲，勿施於人 undoubtedly involves the question of "others" and addresses the spiritual pursuit of individual equality, mutual agreement, and communality. Confucianism's theory of practice 工夫 (gongfu), while emphasizing the establishment and success of oneself, also requires the ability to make others established and successful. There are basically three paths for the virtuous subject to reach others: "taking what is near at hand as an analogy " 能近取譬 (neng jin qu pi), the "measure" 度 (duo) of considering other people's emotions on the basis of one's own emotions 將心比心 (jiang xin bi xin), and putting oneself in the place of others 推己及人 (tui ji ji ren). The present study, drawing on the long commentarial tradition, will fully explicate them as gongfu, that is, as concrete processes of moral practice, revealing the three paths of the Dao of due consideration from self to others, and interpreting them in relation to the dimension of the other in Confucian ethical philosophy. All three are unified and highly practical and are effective means of realizing Confucian benevolence 仁 (ren). They do not exist in a sequential ascending relationship. Through diligent moral practice, people can "help others to take their stand" 立人 (liren) and "help others to realize themselves" 達人 (daren) by following any one of the three types of gongfu. [ABSTRACT FROM AUTHOR]

Studies on Chinese nationalism in Western academia have been influenced by a popular theory called 'the culturalism-to-nationalism thesis', a loosely formulated interpretive paradigm which emerged in late 1960s. The literature on this topic, however, reveals an inadequate understanding of traditional Chinese thinking and its influence on Chinese thought in modern history. An examination of the work of Li Dazhao (1889–1927) and his philosophical heritage not only will open up a valuable source for us to rethink about this thesis and its defects, but also will shed light on the complicated background and perspective that give rise to modern Chinese nationalism. Given the interest in Chinese nationalism in contemporary world, an understanding of its historical roots is particularly timely, since in order to understand China's current and future actions one must understand the origins of Chinese nationalist thinking and its transformations in time. This paper makes a contribution to that historical understanding. I argue that traditional Chinese philosophy, especially the Daoist world view and Confucian ethics played a significant role in shaping Li's patriotic and nationalist stance. It also predisposed him intellectually to accept the internationalist characteristic of Marxism. [ABSTRACT FROM AUTHOR]

Aim. The aim of the article is to understand how Chinese parents draw on their learning beliefs and experiences within the Chinese educational context to make decisions about their children's overseas education, as well as analysing how their learning beliefs are similar or different from East Asian or Western learning beliefs. Methods. The study is based on more than 100 in-depth separate interviews with 22 Chinese families conducted over serval years between 2016 and 2019. Based on interpretative phenomenological analysis and discourse analysis, the results are coded according to the theory of values proposed by Clyde Kluckhohn (1951). These learning values are further coded according to whether they are reflective of the American learning model (EALM), Confucian learning model (CLM), and Confucian learning philosophies. Results. The analysis shows that Chinese parents have displayed similar learning beliefs in socialising their children in the family domain, in their disapproval of the Chinese education system, and in their pursuit of a Western overseas education. The Chinese families' pursuit of a Western education for their children are driven by their cultural leaning beliefs, which are rooted in Confucian heritage culture, and which also echo European American heritage cultures. Conclusion. Many researchers tend to emphasise cultural differences in learning, particularly between Confucian heritage and European American heritage cultures. This paper shows the possibilities of cultural learning values shaping educational choices, expands upon the understanding of Confucian heritage culture, and suggests the similarities between the learning cultures of East Asia and the West. [ABSTRACT FROM AUTHOR]

Exemplarism – the view that exemplary people, whom we admire, are the bearers of our moral concepts – presents considerable challenges to the (widely-assumed) place of moral theory in how we learn to be moral. Exemplarism has been garnered by Amy Olberding to articulate a Confucian approach to moral learning. This paper extends Exemplarism by considering how it may be put into practice, based on a seminal Confucian text, the Analects of Confucius. To date, the majority of discussions on Confucian ethics that have brought Confucian philosophy to the attention of Anglophone scholars tend to focus on conceptually-based matters. There remain questions regarding how these values may be inculcated and embodied in our moral lives. Central to our proposal is the practice of reflective observation (guan 觀), comprised by three integrated components: observation, evaluation, and emulation. Observing, reflectively, is important not only for an individual's acculturation to existing norms and practices but also for how they may subsequently exercise some latitude over their moral practices. Our reflections offer a practical approach to Confucian moral learning. In doing so, we demystify moral learning in Confucianism and open up avenues for future cross-tradition dialogues on moral education. [ABSTRACT FROM AUTHOR]

What is referred to here as the Needham thesis, after Joseph Needham, author of Science and Civilization in China, points to the strong affinity in China for dialectical materialism, and through it to modern ecological science, arising from the parallel roots in organic materialism associated with ancient Epicureanism in the West (which influenced classical Marxism) and ancient Daoist and Confucian philosophies in China. This parallel development of organic materialism in Europe (where it was largely submerged in the dominant capitalist culture) and in China embodied in each case deep ecological conceptions. Hence, dialectical materialism, once it arrived in China, served to mediate between these organic traditions within the framework of modern materialist science. It was in this general context that the notion of ecological civilization, arising initially in the last years of the USSR, was carried forward to China, where it took on added meaning. China's own peasant-based revolution has induced further ecological developments. As a result of this general convergence, and due to China's reemergence on the world stage, ecological Marxism is now rapidly coevolving in both East and West. [ABSTRACT FROM AUTHOR]

Kwang-Kuo Hwang provides numerous recommendations for how to develop an indigenous cultural psychology. These recommendations may be understood to suggest proceeding according to three stages: (1) beginning with philosophical reflection on the meaning of modernization and exploring the topics of reality and structure (where such reflections ground one's subsequent development of meta-models concerning self and social interaction), (2) adopting such meta-models as a hermeneutic for interpreting texts associated with one's cultural tradition, and (3) conducting experimental studies on the basis of hypotheses derived from such cultural interpretations. Hwang's philosophy is valuable in that it exemplifies a postmodern approach to cultural psychology that integrates traditional pre-modern forms of wisdom with modern methods of scientific investigation. [ABSTRACT FROM AUTHOR]

My central claim is that resonances between Transcendentalist and Chinese philosophies are so strong that the former cannot be adequately appreciated without the latter. I give attention to the Analects, the Mengzi and the Tiantai Lotus Sutra, which Transcendentalists read. Because there was conceptual sharing across Chinese traditions, plus evidence suggesting Transcendentalists explored other texts, my analysis includes discussions of Daoism and Weishi, Huayan and Chan Buddhism. To name just some similarities between the targeted outlooks, Transcendentalists adopt something close to wu-wei or effortless action; though hostile to hierarchy, they echo the Confucian stress on rituals or habits; Thoreau's individualistic libertarianism is moderated by a radical causal holism found in many Chinese philosophies; and variants of Chinese Buddhism get close to Transcendentalist metaphysics and epistemologies, which anticipate radical embodied cognitive science. A specific argument is that Transcendentalists followed some of their Chinese counterparts by conserving the past and converting it into radicalism. A meta-argument is that ideas were exchanged via trade from Europe through North Africa to Western Asia and India into the Far East, and contact with Indigenous Americans led to the same. This involved degrees of misrepresentation, but it nonetheless calls upon scholars to adopt more global approaches. [ABSTRACT FROM AUTHOR]

Amidst the intellectual tides of the May Fourth Movement, Mei Guangdi (梅光迪, 1890–1945) believed that a "truly modern person" was someone who could maintain their intellectual independence and Confucian flexibility under immense cultural pressure. Because of this, Mei Guangdi took the advice of his mentor Irving Babbitt and supported the study and interpretation of the modernity within core Confucian philosophies to promote the Chinese national essence and absorb new knowledge. Mei Guangdi's theoretical framework for "New Confucianism" included "exploring Europe's cultural roots and its reasons for growth" rather than "ridiculously abandoning two thousand years of Chinese history." With the aid of "folk literature," he outlined a basic framework of modern cultural transition for "New Confucianism" and a "New Confucian Culture Movement." In terms of core principles, Mei Guangdi emphasized the "eternal value of Confucianism" while offering new modern interpretations of "ritual." The transformation of the "New Confucianism Movement" could be seen in how the concept of "gentleman" (junzi) affected societal transformation. More concretely, it influenced how new intellectuals understood citizenship, the responsibilities and roles of scholars, and the development of Confucianism. This article examines how Mei Guangdi used a holistic approach to Confucianism to create proposals for China's modern cultural transition. [ABSTRACT FROM AUTHOR]

This paper investigates the strategies of governance in the language policy 'Chanting the Chinese Classics' (CCC) as deployed by State authorities, schools, and local communities. It highlights the strategy of 'viewing' as a nexus between language policy processes and traditional Chinese governing philosophy. To examine the connections between macro-level language policy and local educational and communicative processes, an ethnography of language policy was conducted at a weekend community school. We argue that language policy governance in Chinese language policy implementation mirrors Confucian philosophy. To further this strategy, State authorities organize nationally televised events at which school children compete in chanting competitions, which serve as exemplars for educators, parents, and students, who are encouraged to memorize vast quantities of classic Chinese literature. Results reveal that the appropriation of the CCC policy by teachers and parents encourages self-government and aligns with language policy ideology. While the CCC policy effectively encourages thousands of children to memorize Chinese Classics, it simultaneously promotes cultural confidence and nationalism. [ABSTRACT FROM AUTHOR]

This paper attempts to read Nishida Kitarō (1870–1945) as a New Confucian, with a focus on his early moral philosophy. While the influence of Buddhism on Nishida's philosophy is surely significant, this paper argues that it is actually Confucianism which plays a more important role. It is for this reason that fruitful comparisons can be made between his work and the so-called New Confucianism. I would like to explore three key questions with respects to this important yet relatively overlooked aspect: Firstly, in what way has Nishida conformed to Confucian discourse in his moral philosophy? Secondly, what elements of Confucianism has Nishida revisited? Thirdly, what lessons can Nishida offer to philosophy as a New Confucian? It is my suggestion that reading Nishida as a New Confucian may help to further open up the potential of Nishida philosophy, Confucian philosophy, as well as philosophy in East Asia in general. [ABSTRACT FROM AUTHOR]

Humility as an aspect of our humanity is an important concept in both Confucian and Western philosophy. In the modern world, whether Western or not, there seems to be a growing need to promote humility, especially intellectual humility, as a fundamental virtue among students. In this paper, I first compare and contrast the Confucian and Western conceptions of humility. Then I explore a Confucian approach to teaching intellectual humility, arguing that the focus of teaching be directed towards cultivating the Confucian virtues of reflection (si) and reverence (jing). [ABSTRACT FROM AUTHOR]

I propose and argue for an account of humility in Zhuangzi, which I call perspectival humility. In the opening of the article, I will present a view of humility found in pre-Qin Confucian texts; then, I will explain the idea of Zhuangist humility, which provides a contrast to Confucian humility. Zhuang Zhou does not think that any ideas of right and wrong can be absolutely correct. People must see that their beliefs may not be absolutely correct, and should always consider alternative perspectives. Those who recognise the limitations of their perspective are led to perspectival humility. Moreover, perspectival humility encourages people to learn extensively and to harmonise the differences between other perspectives. The Zhuangist approach takes various perspectives into account and is an inclusive notion of humility that prompts people to appreciate different ways of life, engages in harmonious social relationships, and preserves cultural diversity. [ABSTRACT FROM AUTHOR]

This article aims to identify the nature of the interpretation of children's rights in China. More specifically, it seeks to increase the understanding of the characteristics of the national perspective on children's rights by examining and analysing the key issues relevant to the Chinese legislation. Using the concept of legal culture, the article offers a hermeneutic analysis of the Law of the People's Republic of China on the Protection of Minors, in which the Chinese view of the rights of the child is explained in the light of a cultural background. The analysis shows that the Chinese view of the rights of the child is culturally coloured. In particular, the influence of the Confucian conception of family and the corresponding paternalistic social theory can be identified. [ABSTRACT FROM AUTHOR]

This paper argues that the Zhuangzi 《莊子》 represents a specific type of Daoist practical philosophy: It is medicinal or therapeutic and seeks to promote existential ease, often by means of humor. Part of its approach to practical philosophy consists in pointing out the impracticality of many early Chinese philosophical doctrines, and, especially, Confucian political and ethical teachings. To illustrate this understanding of the Zhuangzi , the narrative of Confucius' visit to the legendary Gangster Zhi (dao zhi 盜跖) is analyzed in some detail. [ABSTRACT FROM AUTHOR]

Drawing on the Confucian political philosophy of China, Roger Ames presents "family feeling" (xiao) as a candidate for a universal minimalist morality. Challenging certain conventional views in political philosophy that see family feeling as a threat to achieving an egalitarian level playing field, Ames underscores the ethical and political significance of family, advocating for the integration of familial sentiments into the political sphere. He addresses modern challenges, showing how diverse cultural expressions are allowed for within this philosophy's pluralistic and locally focused framework. This dynamic ethical perspective rooted in the shared sentiment of family feeling challenges us to critically reexamine Confucianism, China, and our entire geopolitical situation. [ABSTRACT FROM AUTHOR]

Over the years, however, the dichotomy between deontology and virtue ethics that initially informed the renewed interest in Chinese thought turned out to be misleading in its strictness. This was to a large degree stimulated by a dissatisfaction with at least some standard versions of Western deontological moral and political philosophy, particularly in the tradition of Kant and Rawls. , critically discusses some trends in scholarship that read Confucian ethics exclusively in terms of virtue ethics and role ethics, the latter of which sees the right course of action as determined by social function and conventions based on tradition. [Extracted from the article]

Confucian doctors are representative of traditional Chinese medicine (TCM) practitioners with excellent moral character and medical knowledge, they are not hidden in the depths of ancient documents but are a guiding inspiration for professional medical personnel today. Confucian doctors are representative group of benevolence in Confucian philosophy and demonstrate the scientific and humanistic spirit of Confucian philosophy and demonstrate the scientific and humanistic spirit of Confucianism in their medical practice. They are also leading medical practitioners who uphold professional ethics in their pursuits of scientific research, clinical diagnosis & treatment, and scholarship. Both TCM and Confucian doctors played important roles during the outbreak of the coronavirus disease 2019 (COVID-19) pandemic in China. By virtue of the superb medical skills of Confucian doctors, integrated Chinese and Western medicine can quickly alleviate patients' symptoms, increase cure rates, reduce mortality rates, thus saving lives. Following the results of extensive clinical trials, this integrated therapy is now understood to be a beneficial treatment for COVID-19. The combination of TCM and Western medicine is a major feature of COVID-19 prevention and control in China. In particular, TCM plays a significant role in the fight against the COVID-19 pandemic with its unique advantages. [ABSTRACT FROM AUTHOR]

In I body consciousness: a philosophy of mindfulness and somaesthetics i , Richard Shusterman expands upon a professional I oeuvre i in which his exploration of the phenomenon of "body consciousness" has effected nothing less than a somatic turn in the contemporary Western philosophical narrative.[1] But his contribution does not end there. Shusterman gives an account of the early neo-Hegelian Dewey who, affirming the familiar transcendent conception of soul we associate with idealism, unsurprisingly embraces a clear soul and body dualism. In pursuing this project, while appreciative, Dewey is at times impatient with James's dualistic lapses in which he continues to separate individuals from community, mind from body, emotions from intellect, agents from actions, and theory from practice. Certainly Shusterman has Dewey right when he characterizes his "body-mind unity" in the following terms: In the forward-looking, melioristic spirit of pragmatism, Dewey sees body-mind unity less as an ontological given in which we can smugly rest than as a desired, progressive goal of dynamic, harmonious function that we should continually strive to attain. [Extracted from the article]

The reactive attitude of 'resentment' has been gaining increasing attention within contemporary philosophical literature. However, little attention has been given to the conceptions of resentment in Asian philosophy. In recent years, some philosophers have argued that there is a positive account of resentment in Confucian philosophy. This paper brings a recent Confucian account of resentment in conversation with contemporary philosophical discussions. The conversations revolve around aspects of resentment such as exculpatory conditions, payback, transition, and moral cultivation. The conversation not only adds clarity to the Mencian account, it also demonstrates potential contributions this account has to contemporary discussions on resentment. [ABSTRACT FROM AUTHOR]

Shame is frequently viewed as a destructive emotion; but it can also be understood in terms of change and growth. This essay highlights the problematic values that cause pervasive and frequent shame and the importance of resisting and changing these values. Using Confucian insights, I situate shame in an interactive process between the individual's values and that of their society, thus, being vulnerable to shame represents both one's connection to a community and an openness to others' negative feedback. This process provides an important arena where personal values interact with communal ones. The Confucian tradition, I argue, affords individuals a degree of autonomy in internalization through urging them to cultivate and maintain a keen sense of shame. My discussion also offers resources for understanding the various aspects of this interactive process—how individuals with similar experiences of shame may, through channeling their experiences, influence social values and propel moral progress. [ABSTRACT FROM AUTHOR]

This paper aims to elucidate the philosophical meaning of the Neo-Confucian concept of ritual propriety (li 禮). In the Neo-Confucian view, the advent of ritual propriety occurred by the tension between the moral ideal and ontological predicaments of human beings, such as material disposition (qibing 氣稟) and human desires (renyu 人欲). Although human affairs (renshi 人事) should be conducted according to the Heavenly principle (tianli 天理), it would be extremely difficult for human beings to accomplish it. To resolve this problem, Neo-Confucians pay significant attention to ritual propriety, which serves as appropriate criteria in one's everyday life. They define ritual propriety as the "formal code of human affairs," which indicates the accessible instruction manual established by the sage, whereby human beings could start practicing to realize their original nature, which is the endowed Heavenly principle in their heart-and-mind. They also suggest the way to practice ritual propriety called "learning by familiarization" (xishu 習熟). This learning strategy requires one to accustom oneself to accordingly conducting ritual propriety since one's childhood, like habit formation, as a groundwork for the higher level of learning. Seeking "genuine knowledge" (zhenzhi 眞知) through "apprehension of principles" (qiongli 窮理) as the next step of learning ritual propriety. In so doing, Neo-Confucians investigate the source of oughtness of human beings. [ABSTRACT FROM AUTHOR]

The paper reconstructs the classical Confucian approach to sincerity (cheng 誠) as a political virtue of the governing and a civic virtue of the governed. For Confucian thinkers, sincerity thus understood shapes both the rulers and the ruled in terms of the common good, and guarantees the stability of a just political system. It is shown that for Confucius and the Zuo Commentary one of the key political and civic virtues was reliability (trustworthiness, xin), which later came to be viewed as rooted in an inner virtue of sincerity, described by Mencius as natural, inherently moral, and social. The relation between moral and civic/political sincerity was then examined in the Great Learning and the philosophy of Xunzi. Their ideas were complemented in the later imperial period in the Essentials of Governance with a discussion of the connection between political sincerity and the virtue of loyalty (zhong). [ABSTRACT FROM AUTHOR]

During the past decade, Si Xiao, Xianglong Zhang, Xiangcheng Sun and others have proposed a Confucian Philosophy of Family (CPF) movement as a response to issues in contemporary China. These issues include high divorce rates, low birth rates, caring for seniors, and other related issues. This proposal is an attempt to modernize traditional Confucianism and to make it relevant in contemporary China. In this paper I argue that this attempt faces external and internal challenges. The external challenges to CPF include the trademarks of contemporary philosophy, such as the methodological naturalism, epistemic pluralism and ethical individualism. Furthermore, there are three competing readings of CPF, which poses its own internal challenge to CPF. CPF scholars have failed to clarify if they are engaged in a project of interpretation, which is to elaborate the idea of family in the Confucian tradition, or as a project of justification, which is to justify Confucian understanding of family as a universal and objective value. [ABSTRACT FROM AUTHOR]

Copyright of Anales del Seminario de Historia de la Filosofía is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The pain caused by the patriarchal totalitarianism of different modern political regimes is felt by everyone in our time: poverty, unemployment, high exploitation of both nature and humans, systematic oppression, persecution and domination, and pollution that threatens human existence. This article analyzes the different forms of patriarchy in contemporary China and explores a feminist way out. The first part examines how modern patriarchy unfolds itself through the land-enclosure movement that has caused serious pollution in China. I will show that the patriarchal process of development is a double exploitation of both nature and humans. The second part turns to the patriarchy in traditional Chinese philosophies and explores possible dangers in Confucian feminism. In the last part I try to posit as a solution Daoist ecofeminism as a new democracy, wherein the feminist ontology and the freedom of all beings will be explored. [ABSTRACT FROM AUTHOR]

This paper argues for a consideration of theoretical pluralism when conducting social science research in globalized and transcultural contexts via reflecting on a qualitative study which was designed to explore the ways in which second-generation Chinese young individuals were constructing selves in UK contexts. Narrative case studies were compiled and analyses conducted with a pluralist orientation integrating (Western) social constructionism and elements of (Chinese) Confucian philosophy and ultimately Taoist orientations. The multiple and dynamic positionalities demonstrated by the research participants prompted us to review many aspects of our research, which demanded sensitivity in respect of the following key areas –cultural complexity of research context, methodology and methods, epistemology and ontology, reflection and reflexivity, the criteria appropriate for conducting transcultural research, and the pluralist theoretical framework which enabled the development of potentially transformative representations of individuals in shifting contemporary global contexts. [ABSTRACT FROM AUTHOR]

Taijiquan is one of the first batches of national intangible cultural heritages, which has a history of more than 300 years. It has gradually gained global recognition for its unique healthcare and rehabilitation effects. Studies from countries around the world have shown that bad behaviors and lifestyles, such as smoking, alcoholism, overeating, lack of exercise, and irregular life patterns, have become one of the main causes of chronic, noncommunicable diseases. For example, a lack of exercise can lead to obesity, and obesity can cause various cardiovascular diseases, cerebrovascular diseases, and the occurrence of related chronic diseases. Taijiquan is traditional boxing with the core idea of Taiji and yin-yang dialectics in Chinese traditional Confucian and Taoist philosophy and pays attention to both internal and external cultivation and the combination of hardness and softness. It is the way of Taiji, the principle of nature, the body of Wushu, and the method of fitness. It is the crystallization of the wisdom of the Chinese nation. Taijiquan can improve the balance function of the human body. It not only has an obvious intervention effect on the prevention of falls in the elderly but also has a good rehabilitation training effect on some patients with motor dysfunction. It absorbed the essence of boxing and was organically combined with China's traditional culture in the long-term development process, forming a philosophy boxing that combines health preservation, fitness, skill attack, self-cultivation, entertainment, and medical body. According to the demand analysis of the current situation of Taijiquan teaching, this paper analyzes the characteristics of Taijiquan standard movement based on perceptual IoT Network motion capture, and it explores the characteristics of Taijiquan cloud hand movement from the perspective of kinematics. [ABSTRACT FROM AUTHOR]

The contextual dimension of ren or li is celebrated in English studies of Confucian ethics. However, it often gives way to the issue of individual practice in studies concerning the relationship between ren and li due perhaps to an excessive focus on personal moral development. Inspired by a painting metaphor from the Analects, the present study reassesses this unbalanced approach to the ren-li relationship through the proposed theme of contextual individuality. In the wake of relationally constituted individuality in Confucian philosophy, this study shows that the moral endowment of caring for others in human nature, which constitutes the moral foundation of ren and li, calls for a contextually practical approach to the ren-li relationship. This approach is crucial for the recognition that one's moral development may not be truly accomplished unless undertaken in the context of the moral development of fellow human beings. [ABSTRACT FROM AUTHOR]

Copyright of All Azimuth: A Journal of Foreign Policy & Peace is the property of Ihsan Dogramaci Peace Foundation, Center for Foreign Policy & Peace Research and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Linguagem e Ensino is the property of Linguagem e Ensino and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Truyền kỳ, which is a genre of fantasy short stories, was formed and developed in the historic period of medieval literature of Vietnam in the sixteenth and seventeenth centuries. Despite being derived from a similar Chinese genre, the truyền kỳ of Vietnam was the work of the endogenous development of the national fantasy short story, which was closely associated with folk literature and historical prose. However, at the time of its inception, as well as at the glorious top of this genre, truyền kỳ had never been accepted as an official genre. It was rather a metaphor for unorthodox discourse in formal Confucian society. The reason is that truyền kỳ founded the first elements of folk narrative genres that were considered inferior and which Confucius advised Confucians to reject. Therefore, truyền kỳ deeply influenced Confucian doctrines, yet in this genre by itself, the deficiencies of Confucian philosophy related to the metaphysical world were exposed in competition with other non Confucian religions that had emerged, such as Buddhism, Taoism, and especially folklore. By analyzing ghost stories that represent the most typical case or expression of the complex relationship between Confucianism and folklore in the Vietnamese truyền kỳ genre, this article concludes that all the ontological crises of Confucianists that manifested in truyền kỳ derived from this tradition of folklore which created a minor discourse of a Confucian literatus who wrote on the periphery of official Confucianism. [ABSTRACT FROM AUTHOR]