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"Knowing destiny" is the prerequisite for achieving of Confucian gentleman's personality, according to the ancient "Man and Heaven are separate" and "Man and Heaven are together" theory, the cognition of "destiny" can not leave on the recognition of "Nature and the Morality". However, "the words of the Master of Nature and Morality can not be heard" caused later a lot of confusion. The reason for this phenomenon is that Confucius by his perception of speech concept and feel that "Nature and Morality" is the result of cognitive, which individual in the "learning" in recognition of the natural body, so take a "no Introduction endorsement" approach. [ABSTRACT FROM AUTHOR]

Liang Suming's philosophy started from the comparison between western and eastern culture , and what it believes--to dig and prove the value of traditional Confucianism to the contemporary society and what it denies--to criticize the attention to the absolutization of rationality. He regarded tuition to be the unitity of body and hair, and integrated the deep meaning of tuition as "knowledge of virtue" and "knowledge of affection". His explanation was creative, but confined to his early theories, which took the direct motion to the opposite of rationality, emphasized in tuition, resulting in the difficulty of forming a harmony methodology and constructing rigorous metaphysical system. After realizing the limitations, he gave up the direct motion and turned to the Confucian rationality. However, there are many aspects worthy of deep thinking about Liang Suming's elaboration on the concept of rationality, there continue research are needed. [ABSTRACT FROM AUTHOR]

The letter to Daughter's Grandfather-in-law: Shen Zemin was written by Li Yu in Jin Ling in the first year of Kang Xi, saying that Shen Xinyou was a fatherless boy who didn't accept much education. The truth is otherwise. He has a father named Shen Lilong, Xu Xudan alleged that the paternity between Shen Zhengchun and Shen Xinyou was falsified deliberately. According to the data such as The Emended Genealogy of the Shens in XiaoshanChangxiang, we can know that Shen Xinyou was not only from a descent family, but also the descent of a general. Shen Xinyou was married into Li and lived with the Lis in the seventeenth year of Shunzhi, GengChen. It was probable the second time that Li Shuzhao took a man of the Shens into her family as her husband. Tillthen, Shen Xinyou, the hatcher and the main editor of the The Graphical Introduction of JieZi Yuan, is basically exposed to his lineage. [ABSTRACT FROM AUTHOR]

Zhou Dunyi showed his dilemma in life in his poems. On the one hand, he was aggressive in this society and in settling people's lives. Although he made many stunning achievements, great limitations bumped him. He was deeply disappointed about people's pursuit of fame and fortune, revealing a Confucian scholar's sadness about life. On the other hand, he escaped from this society, put aside mundane trifles, and returned to nature. He made a sightseeing tour, watched the Taoism holy land. He repeatedly revealed the meaning of the Hermitage and was in pursuit of his liberation. He was entangled with going into the society and the hermitage and expressed individual life sadness with poems. [ABSTRACT FROM AUTHOR]

Jian Chaoliang is the famous scribe in the modern Guangdong, whose classics books are not only the precedent of the hermeneutics body in Guangdong, but also mark the arrival of the crest period about classics in Guangdong. The exegetical written is the means of Jian Chaoliang's hermeneutics body and the phonetic and definitions are its content. Using the rhyming dictionary and marking local sound , from picking word for sound to universal phonetic and exegetical text depend on some books like Er Ya, Shuo Wen, Shi Wen, gloss of Han Song dynasty and interflowing with classics and history are all the characteristics of Jian Chaoliang's phonetic notation and definitions. While somewhat arbitrary, hollow words and repeated expression are his main shortcomings. [ABSTRACT FROM AUTHOR]

Liang Shuming is the first person using modern philosophy discourse pattern to talk about Confucianism. He takes 'great life' as the ontological basis and 'intuition' as epistemological basis to explain Confucianism. His new elucidation on Confucian values is to deconstruct the Confucianism's ethic system and retain human goodness of its value concept. His first starting point is the argument of Confucian groupment principle, which emphasizes the harmony concept and hopes to solve Chinese society facing bankruptcy problem and achieve the reconstruction of Chinese society. The second starting point is demonstration of Confucian's inner principles and tries to rebuild 'settle down and get on well' place. He believes that there is ultimate basis of self - improvement in human nature, which conforms to Confucianism's views. Liang's views, without connecting internality with humanistic pragmatism, are very abstract. His criticism of individualism and utilitarianism is profound, which effectively reveals the 'modern disease' in western modern society. All these are enough to take notice for us. [ABSTRACT FROM AUTHOR]

In the history of Chinese philosophy, the concept of "Tao" is a philosophical category that full of the rich rational and ontological meaning. So were the Confucianism, Mohism, Daoism and Legalism. However, the concept of "Tao" is interpreted differently by different schools. For example, Taoism sees " Tao" as an absolute conceptual entity that is omnipresent, self--being and self--operating; whereas, the " Tao" in Confucianism is an ontological concept which has political, ethical and moral functions all in one. Among the many meanings of "Tao" in Confucianism, the most important and fundamental is the morality which is based on "Tao", and is the basic principle of life, and is the ideal in politics and the policy to run a country and provide stability to its people. The " De"(morality) described in Confucianism is the understanding and the practice, as well as the reflection of " Tao". In the logic of Confucianism, the relationship of "Tao" and "De" in essence is the relationship of "Ti" (foundation or base) and "Yong" (practice), which means "Tao" is the fundamental moral that serves as "Ti", and "De" is the reflection of "Dao", which is the practice. The most important core value in Confucianism, among many other values, is "Ren" (goodness), which is also the fundamental "Tao" in Confucianism. The relationships of "Ren" and other virtues (such as "Yi","Li","Zhi","Xin","He" and "Jing" etc) are not parallel; rather, it is the relationship of "Ti" and "Yong". The "Ren" is the entity of the "Tao", and the other virtues are the practice of the "Tao". The general understanding of the fundamental core value in Confucianism refers to " Ren", however, there are different interpretations of the virtues to reflect the "Ren", such as "si wei" (four virtues: I.i, Yi, Lian, Chi),"wu xing" (five practices: Ren, Yi, Li, Zhi, Xin), "liu de" (six virtues: Zhi, Ren, Sheng, Yi, Zhong) and "ba de" (eight virtues: Xiao, Ti, Zhong, Xin, Li, Yi, Lian, Chi) etc. This article believes the core value of Confucianism as "one goodness (Ren Tao) and five virtues (Yi, Li, Xin, He, Jing)", which is the understanding based on the spiritual needs of contemporary society and a universal perspective on values. The spiritual crisis in the society and the lost of morality are calling the core values of Confucianism to assist all the Confucians to take on the responsibility towards building a democratic and harmonious future world. [ABSTRACT FROM AUTHOR]

As an ordinary Confucian from cradle to grave, Chen li didn't play an important role in the academic history like Kang You wet in late Qing dynasty. Qian mu set up a chapter for Chen li and showed "a very admiring meaning" in his Chinese Academic History in Almost Three Hundred Years. This reflected Qian mu's subjective judgment for academic contexts. The reasons are various. ()n the one hand, there exist time similarities of Chen li and Qian mu, that is, they are in special times of study change. On the other hand, it is due to a high social sense of Qian mu, because Chen It's advocating for a new style of study complies with Qian mu's earnest hope of "seeking talents, reincarnation luck". [ABSTRACT FROM AUTHOR]

Face is one of important culture features in China. It is a psychological concept; it generally contains two layers of meanings: feeling sensibilities and decent sensibilities. It also corresponds to the traditional Confucian culture, inside, the saint and outside, the King, such as righteousness and ceremony. In terms of its causes, face is a reflection of the psychological: an important ideal, spiritual value, deep state of moral culture to Chinese traditional scholars. The traditional ethical attitude of Ethical family culture that is inherent transcendence of religious orthodoxy heritage of Chinese people, and it is the main idea that scholars highlight face. The possession of benevolence and the ceremony is the key to play positive and negative social function of the concept of face. [ABSTRACT FROM AUTHOR]

Through demarcating science and philosophy, knowledge and morality as well as the humanities and natural sciences, ZHANG Jun-mai criticizes the notion of generalizing science from scientism, especially, the utilitarian view of science. However, he also admits practical and spiritual values that science has, and even emphasizes that Confucianism focusing on morality is not incompatible with modern western culture concerning science, actually both of them can benefit each other. Clearly, it is reasonable to some extent that ZHANG Jun-mai and New Confucianists speculate on the value and status that science has in our culture in humanistic perspective. Nevertheless, because they insist on the position that Confucianism is superior to western culture so that they still argue morality is superior to knowledge without removing the traditional influence from Confucianism centralizing on morality completely. As a result, the conflictions between science and philosophy, knowledge and morality, Confucianism and science haven't been solved properly in the end by them. [ABSTRACT FROM AUTHOR]

Zhu Xi's idea of cultivating one's mortal character is an important part o{ his science theory, he inherited seif--cultivation idea o{ Confucian. In the new historical period, he developed the Confucian theory by the annotation of the Confucian classics, especially the "Four Books", linked to self--cultivation and theory--desire, so his theory has the characteristics of self--cultivation in a new era. Zhu Xi emphasized and promoted self- cultivation, he also stressed that the implementation of the self- cultivation to Dusing, advocated serf--cultivation needs practice, rather than talking about the nature of mind cultivation. Zhu Xi's cultivating ideas for modern society has certain reference significance and practical value. [ABSTRACT FROM AUTHOR]