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This updated set of lesson plans focuses on Confucius and Confucian thought, especially Confucian ethics. The lesson plans are divided into the following chapters: (1) "How do the Analects embody the ethical framework of Confucian thought?"; (2) "How does Confucianism affect behavior, attitudes and beliefs?"; (3) "How did other belief systems co-exist and influence the Chinese tradition?"; and (4) "To what extent is Confucianism a defining characteristic of the Chinese mentality?" Each chapter contains several subdivisions and several worksheets for each subdivision. The lesson plans provide performance objectives, background information, and suggested procedures. Selected readings are suggested for each worksheet. (BT)

The education profession in Hong Kong has been experiencing waves of educational reforms since the early 1990s. A system of school-based management has been imported from Western countries without undergoing thorough discussion about the roles that teachers might play in facilitating it. The purpose of this article is to suggest a strategic mix for school leaders toward effective implementation of teacher empowerment. This mix is divided into three levels: the teacher, administrator, and school levels. At each level the foundations of empowerment have been identified and actions for empowerment discussed. The suggested strategies attempt to balance the human and operational factors in the reform initiative. This article also presents certain contextual considerations when implementing the Western-born concept in the local society where Confucian traditions prevail.

A survey course syllabus of Asian philosophy is presented. For each period of dates in the semester course, a reading assignment was made, discussion topics and questions proposed, and supplementary readings and sources suggested. The course focused on Indian philosophy, Buddhism and Hinduism, and Chinese philosophy, specifically Confucian thought. High school teachers could find the readings listed a helpful resource for teaching about Asia. (DB)

The Student Text begins with a comparison of Eastern and Western World Religions. The three interrelated Abrahamic faiths are compared with Hindu-Buddhist traditions. Subsequent chapter titles are: "New Religions,""Religion and Morality,""Religion and Science,""Religion and Human Life,""A Historical Perspective" and "Getting Together." An "Annotated Bibliography" follows the easily-read chapters. Analysis Materials is a booklet with a wide variety of items, and instructors can select those best suited for students given the time available. There are case studies, multiple single-page readings (with questions for discussion) as well as illustrations designed to trigger thought and motivate student-produced artwork. The three case studies are "Beginning and Change in Religion,""New Age Religion" and "Religion and Exercising Influence." The last helps students spot abusive or deceptive procedures wherever they are found. Selections not duplicated for students make excellent teacher resources. Often study about religion is neglected because instructors feel unprepared. The Teacher's Manual distinguishes between proselytizing and teaching about religion in an empathetic yet objective manner. Topics also include what to tell students about personal beliefs and how to secure school and community support. Other suggestions are on teaching about "abhorrent" practices, conflict among religious groups, and "historical events" accepted by members of only one faith. There are lesson plans, student activities, and evaluation procedures as well as an "Addenda." All Teachers' Press kits are open-ended, incorporating the authors' on-going work. Current technology makes "textbook lag-time" unnecessary. (AA)

In this unit students examine the four most influential Chinese philosophical traditions developed during the Zhou period (roughly 6th-3rd centuries B.C.E.). The four philosophies students study include: (1) Confucianism; (2) Mohism; (3) Daoism (Taoism); and (4) Legalism. In three lessons, students compare the ideas of these schools and explore how such ideas were conditioned by and, in turn, impacted society, economy, government, and culture. The unit uses a "dramatic moment" situated in the historic context and provides primary sources for students to examine during the course of the unit. The unit also contains "Teacher Background Materials" and "Lessons Plans with Student Resources." (EH)

This document is a collection of lessons for teaching a unit on ancient Chinese history. The unit focuses on a specific dramatic moment in history from which students can explore the deeper meanings of selected landmark events and their wider context in the great historical narrative. Continuing narrative provides the contest in which the dramatic moment is situated. By studying a crucial turning point in history, students become aware that choices had to be made by real human beings, that those decisions were the result of specific factors, and that they set in motion a series of historical consequences. This unit's main focus is to have the students utilize their knowledge of Confucian thought by evaluating a fascinating historical figure, Wang Mang. Students study his success or failure as a Confucian ruler during his tenure as the Son of Heaven. Students predict, based on a careful reading of primary source materials, what might lead to Wang Mang's overthrow, and then judge him for his successes or failures as a leader. This unit contains teacher background materials, lesson plans, and student resources. The culminating lesson of this unit involves both a role play and a mock trial. Students gain skills in historiography and realize that history is a story well told, but much depends on who is telling it. (DK)

This curriculum guide is for a semester length elective course on the world's major religions designed to be used at the 10th grade level in the Newtown Public Schools, Newton, Connecticut. It reviews each religion's origins, historical developments, sacred literature, beliefs, values, and practices while emphasizing the impact of religion on history, culture, contemporary issues and affairs, and the arts. The course units concern primitive religions, Judaism, Zoroastrianism, Christianity, Islam, Hinduism, Buddhism, Jainism, Sikhism, Taoism, Confucianism, and Shintoism. Outlined for each unit are objectives, content, text materials, audiovisual materials, and suggested activities. The document also contains a National Council for the Social Studies paper entitled "Including the Study about Religions in the Social Studies Curriculum: A Position Statement and Guidelines" ("Social Education," May 1985) and the following front matter: (1) a description of the Newton Public Schools Social Studies philosophy and goals; (2) Bloom's Taxonomy chart; (3) an outline of the components of the writing process; (4) a speaking, listening, and viewing skills position statement; (5) a list of speaking skills objectives; (6) a list of listening /viewing objectives; and (7) the K-12 Social Studies Scope and Sequence. (DJC)

This paper critically examines the process of “religion-making” as it occurs in Japanese courts of law, through an analysis of the recent Naha Confucius Temple case. The case concerned a small Confucius temple built on public land in Naha, the prefectural capital of Okinawa. The mayor of Naha had decided to waver lease for the land, since he considered the temple to be an “educational institution” focused primarily on disseminating knowledge about Okinawan history and local cultural heritage. Although the organization behind the temple was legally registered as a general incorporated foundation, the plaintiff argued that their activities and objectives were clearly religious in nature. In rulings handed down between 2018 and 2021, all three instances of the judiciary ruled in favor of the plaintiff, deciding that despite the organization’s legal status and stated objectives, their connection to Confucianism meant that they should be considered a “religious organization” under law.

This thesis examines the strategic market entry of LEGO into China, focusing on the adaptation of its brand philosophy to align with the Chinese-Confucianism cultural values of “Free Play”. It investigates how LEGO’s emphasis on creativity, education, and family values resonates with Chinese consumers, particularly within the context of “play well” principles that are embedded in both LEGO’s products and their marketing strategies. Through a mixed-methods approach, including surveys and interviews with Chinese consumers, the study reveals that LEGO’s success can be attributed to its effective integration of cultural sensitivity into its business model and purchasing decision. Findings reveal LEGO's success in integrating cultural sensitivity into its business model, enhancing its appeal in the Chinese market. Key themes include cultural integration, educational value, generational shifts, parental perspectives, product diversity, community engagement, safety and quality, market adaptation, and value for money. This strategic fit and emphasis on cultural adaptation and educational value position LEGO for sustained market success and growth potential in China. The findings underscore the importance of cultural adaptation suggesting that global brands like LEGO can achieve significant market penetration by aligning their core values with cultural and educational expectations of their target markets. This thesis not only contributes to academic discourse on consumer behaviour and consumer attitude of preference but also offers practical insights for global brands aiming to expand into culturally diverse markets.

This discourse analysis study investigates the interplay between Confucianism, media representation, and gender dynamics in South Korea. By analyzing articles from prominent Korean newspapers published between 2023 and 2024, I will address two key research questions. First, I will explore how media portrayals of women leaders reflect shifts in traditional Confucian gender norms and their implications for societal perceptions of gender roles and leadership. Second, I will examine how changes in family structure influence media narratives about gender inequality, considering the extent to which these narratives challenge or reinforce traditional Confucian values regarding familial and gender roles. My analysis contributes to a deeper understanding of the complex relationship between tradition, progress, and gender representation in South Korean media.

In development studies, the definition of what good "development" entails remains a contentious topic. In particular, the "participatory turn" in development practices has faced criticism due to its vague conceptualization, underlying assumptions, and often paradoxical outcomes. Concerns raised by various scholars include the instrumentalization of local beneficiaries to further the interests of the powerful, the co-optation of the process by elites, and the potential imposition of projects that lack relevance to the target community. Consequently, these studies emphasize the need for a more nuanced examination of local motivations within participatory development, and of the diverse meanings individuals associate with this process. Utilizing in-depth interviews with 31 young individuals and participant observation, this research delves into the experiences of Vietnamese youth involved in participatory development programs. The aim here is to explore and analyze how participation in development programs shapes young people’s civic engagement, visions, and aspirations towards the development process. The study features the narratives of Vietnamese post-reform youth, a generation who came of age during a period of rapid development following Vietnam’s 1986 economic reform. The findings shed light on the coexistence of exclusion and inclusion mechanisms within participatory development practices. While access to these programs tends to favor those who align with development practitioners' epistemology and class dispositions, young individuals can strategically negotiate their belonging by framing their motivations in line with neoliberal values and altruistic drives. Development programs are portrayed as a space of freedom, equality, and inclusion by those who successfully enter them. Their narratives highlight the profound impact of participatory development on transforming individuals from passivity and ignorance to self-efficacy and self-awareness. In addition, the, Degree: Doctor of Philosophy

Confucianism provides a specific view on the world held by many people living in several Asian societies. It offers views on humans and nature that generally differ from other traditional or Western modern views. The paper presents a systematic analysis of the literature in education with a focus on science education about the connection of Confucianism with education for sustainability. It suggests a framework for how education for sustainability can be operated in the foreground of Confucian societies taking concepts from the international literature into consideration. This critical review provides justification for a stronger reflection about how to include ideas from Confucianism into education for sustainability in the teaching and learning of science. It suggests that Confucian thinking offers a rich and authentic context for science learning in Confucian societies and and also provides a chance to reflect on views of humans, nature, and science in science education in other societies, potentially contributing to the development of more balanced and holistic worldviews.

This thesis studies how mínzú (ethnic) agency is effectuated through propaganda literature among Muslim minority cadres in the Yānqí Huí Autonomous County of the Xīnjiāng Uyghur Autonomous Region of North-West China in the 2010s. The aim is to understand to what extent and in what ways mínzú identification can have a socio-politically significant impact on the activities of mínzú cadres in a restrictive environment and in a medium where mínzú agency is controversial and difficult to implement. The thesis is motivated on the one hand by studies that presume the “monolithic” nature of cadres that speak the language of the Party-State, and on the other hand by studies that too readily presume that the invocation of Party-State orthodoxy is mere lip-service paid to authorities. The questions are approached by studying the implications that the cadre writers’ literary activities have on Huí mínzú identity in the context of the discourses that they invoke. In the process, national concerns are contrasted to mínzú concerns in order to evaluate and ascertain the intentional nature behind the invocation of mínzú concerns. The implications of the writers’ literary activities are identified by studying the role that they play in the discursive context of the literary Kāidū River magazine. The study finds that the discursive context can best be described as hybrid in nature, involving the three “sub” discourses of Neo-Confucian cosmology, Republican race theory, and Maoist thought transformation. The first revolves around a notion of cosmic truth, the second around the significance of mínzú or nations, and the third around the threats of and safeguards against ideological pollution. By employing this hybrid discourse of truth, the writers legitimized their texts as state orthodoxy. Having identified the implications relevant for the formulation of Huí identity, the thesis describes the ways in which the Muslim minority cadres attempted to address mínzú concerns. Although nation

The article analyzes the circumstances of the funeral of the Italian Jesuit Matteo Ricci, who died in Beijing in 1610. The author emphasizes the cultural complexity of this event and explores the broad cultural and religious context of China’s collision with Western civilization. Using historical and cultural analysis methods, mainly based on Historiae Sinarum Imperii by Tomasz Szpot Dunin, the author examines Confucian funeral ceremonies, their social and cultural significance, and their impact on cultural rapprochement between the East and West. The practices are compared with Western traditions, analyzing similarities and differences. Special attention is given to how Christianity and Confucianism contributed to Ricci’s unique funeral ceremony, combining elements of both cultures. The article highlights Ricci’s controversial figure and his significant impact on understanding and acceptance between cultures, with his funeral symbolizing harmony between Eastern and Western traditions, demonstrating how respect for local practices can transform intercultural relations., W artykule analizowane są okoliczności pogrzebu włoskiego jezuity Mattea Ricciego, zmarłego w Pekinie w 1610 r. Autor podkreśla złożoność kulturową tego wydarzenia i opierając się na najnowszych badaniach, eksploruje szeroki kontekst kulturowy oraz religijny zderzenia cywilizacji Chin z Zachodem. Wykorzystując metody analizy historycznej i kulturowej, głównie na podstawie Historiae Sinarum Imperii Tomasza Szpota Dunina, autor bada ceremonie pogrzebowe w tradycji konfucjańskiej, ich znaczenie społeczne i kulturowe, a także wpływ na zbliżenie kulturowe między Wschodem a Zachodem. Porównuje te praktyki z zachodnimi tradycjami, analizując różnice i podobieństwa. Szczególna uwaga poświęcona jest temu, jak chrześcijaństwo i konfucjanizm przyczyniły się do unikalnej formy ceremonii pogrzebowej Ricciego, łączącej elementy obu kultur. Artykuł podkreśla, że kontrowersyjna postać Ricciego miała istotny wpływ na zrozumienie i akceptację między kulturami, a jego pogrzeb stał się symbolem harmonii między tradycjami Wschodu i Zachodu, demonstrując, jak szacunek dla lokalnych praktyk może przekształcić relacje międzykulturowe.

Any discussion on the concept of ‘difference’ entails within itself the understanding of the subject’s existence in the world through his experience of the ‘other’. What branches out as a result of this encounter is a myriad of possible experiences through which one tries to apprehend the world in which they live. Han Kang’s The Vegetarian, published in Korea in 2007, is in her own words, an attempt to contemplate the ‘spectrum’ that is humanity. To do so, the author delves into a deeper inquiry into the ontology of human existence as validated by the perspective of the other. The three-part novel, narrating the perspectives of three different people in their attempts to understand its principal character, Yeong-hye, provides a broader methodological framework for the author’s exegesis. This paper seeks to engage closely with these narratives to probe a further inquiry into the ethics of subjective expression and its consequent effect on the ‘other’.

This dissertation offers a new account of the reception history of the influential and iconoclastic Neo-Confucian figure Wang Yangming (1472–1529) in early modern China. As the most important figure of the “School of Mind” (xinxue) during the Ming dynasty (1368–1644), Wang is often thought of as a “secular” thinker of the elite, in contrast with popular “religious” figures from Buddhist and Daoist traditions. However, as I suggest, he in fact occupied both the secular and religious spheres. As a result of the development of print culture and different religious traditions in the late Ming, popular biographical texts featuring him took on various forms, which includes vernacular stories, illustrated manuals, lineage records, chronicles, plays, and recorded sayings. I characterize these biographical writings as “vernacular Confucian hagiographies.” The term “hagiography” brings to the fore the religious dynamics underlying these seemingly secular Confucian cultural products, while “vernacular” points to the wider accessibility of these texts. Juxtaposing these different textual genres with visual representations of Wang, I argue that these hagiographies performed the function of popularizing and elevating Wang as a Confucian sage admired and idolized by people of different social strata, thus reshaping the history of Confucianism and popular literature in late imperial China. The chapters of this dissertation are arranged chronologically and by genre, from chronicle, illustrated biography, plays, and lineage records, to vernacular story, all of which are biographical narratives of Wang’s life events and teachings. They follow similar trajectories of Wang’s life events but are unique in their own generic expressions. This interdisciplinary study of “vernacular Confucian hagiographies” breaks down the traditional barriers between “historical,” “religious,” and “literary” sources and juxtaposes them as part of a larger phenomenon in the late Ming cultural milieu. Instead

Entre 1915 y 1923 el Movimiento de Nueva Cultura planteó un desafío radical al pensamiento tradicional chino —nombradamente el confucianismo— como clave para la modernización de China. Este trabajo comienza analizando el contexto político del corto siglo XIX chino (1839-1911), durante el cual el Imperio Qing atraviesa numerosos desafíos políticos, sociales y económicos, en buena medida determinados por el reto que supone el sometimiento del país a los designios de las potencias occidentales y Japón bajo un régimen semicolonial. En un segundo apartado se estudian las bases de los movimientos de reforma que surgen a finales de este siglo, donde se sitúan importantes precedentes del Movimiento de Nueva Cultura, con novedades sobresalientes como el empuje de la traducción de obras occidentales o el envío masivo de estudiantes a Japón. Por último, en la tercera parte se aborda el tema propiamente dicho de «Nueva Cultura», centrado en sus logros principales, que veremos de la mano de quienes fueron sus máximos representantes, Chen Duxiu, Li Dazhao, Cai Yuanpei, Hu Shi y Lu Xun: la transición al intelectual público y a la política de masas; la eclosión de la literatura como herramienta de transformación social y de las mentalidades; y la difusión del liberalismo, primero, y del comunismo, después, en esferas sociales nuevas, mayormente entre el estudiantado, etc., Entre 1915 e 1923 o Movemento de Nova Cultura formulou un desafío radical ao pensamento tradicional chinés —nomeadamente o confucianismo— como chave para a modernización de China. Este traballo comeza analizando o contexto político do curto século XIX chinés (1842- 1911), durante o cal o Imperio Qing atravesa numerosos desafíos políticos, sociais e económicos, en boa medida determinados polo reto que supón o sometemento do país aos designios das potencias occidentais e Xapón baixo un réxime semicolonial. Nun segundo apartado estúdanse as bases dos movementos de reforma que xorden a finais deste século, onde se sitúan importantes precedentes do Movemento de Nova Cultura, con novidades salientábeis como o empurre da tradución de obras occidentais ou o envío masivo de estudantes a Xapón. Por último, na terceira parte abórdase o tema propiamente dito de «Nova Cultura», centrado nos seus logros principais, que veremos da man dos que foron os seus máximos representantes, Chen Duxiu, Li Dazhao, Cai Yuanpei, Hu Shih e Lu Xun: a transición ao intelectual público e á política de masas; a eclosión da literatura como ferramenta de transformación social e das mentalidades; a difusión do liberalismo, primeiro, e do comunismo, despois, en esferas sociais novas, maiormente sobre os estudantes, etc., From 1915 to 1923, the New Culture Movement posed a radical challenge to traditional Chinese thought —namely Confucianism— as the key to China's modernization. This paper begins by analyzing the political context of China's short 19th century (1839-1911), during which the Qing Empire faced numerous political, social, and economic challenges largely determined by the country's subjugation to the designs of Western powers and Japan under a semi-colonial regime. In a second section, we examine the foundations of reform movements that emerged in the late 19th century, where significant precedents of the New Culture Movement can be found, including notable developments such as the push for the translation of Western works and the mass sending of students to Japan. Finally, the third part addresses the actual subject of the “New Culture” movement, focusing on its main achievements as seen through the perspective of its prominent figures, such as Chen Duxiu, Li Dazhao, Cai Yuanpei, Hu Shi, and Lu Xun. These achievements include the transition to public intellectuals and mass politics, the emergence of literature as a tool for social transformation and changing mentalities, and the dissemination of liberalism and later communism in new social spheres, particularly among the student population, and so on.

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.

As one of the most eye-catching and intuitive evangelical tools, the Mappa Mundi was brought to China by the first group of Jesuit missionaries who entered this Asian country in the 16th century. Their purpose was to change the Chinese view of the universe and thus affect their traditional beliefs by introducing geography, astronomy, and cartography knowledge from the West. However, the indifference and resistance among Chinese scholars show that they perceived these missionaries’ scheme as an attempt to thoroughly shake the national ideology and social structure based on Confucian philosophy. This paper aims to reveal the fundamental tension between Confucianism and Christianity through the Mappa Mundi in dynastic times., Como una de las herramientas más llamativas e intuitivas de predicar el evangelio, el Mapamundi fue presentado en China por los primeros misioneros jesuitas que ingresaron a este país asiático en el siglo XVI. El objetivo de introducir el conocimiento geográfico, astronónico y cartográfico de Occidente fue transformar la visión cósmica del pueblo chino, afectando así a sus creencias tradicionales. La indiferencia y resistencia de los literatos chinos ante este acto demuestra que, en efecto, esta operación epistémica trataba de sacudir totalmente la ideología nacional y la estructura social, ambas basadas en la filosofía confuciana. Este artículo tiene como objetivo revelar la tensión fundamental entre el confucianismo y el cristianismo a través de esta irrupción del mapamundi en la época dinásticas.

Reflexivity increases the reliability of qualitative research studies and can fuel conversations as to how field researchers make judgments of complex challenges that are simultaneous of a practical, scientific and ethical nature. In this paper, I will reflect on the collection of empirical data for two case studies on the role of the European Union in the regulation and remediation of labour rights violations in the Kenyan floriculture industry and the South Korean electronics industry. This paper has two intertwined objectives. First, this paper explores reflexivity on my research experience and the use of methods in empirical fieldwork. Second, this paper questions the Anglo-American elements of my research, which had been reinforced by my School's Research Ethics Committee. I explain how the contexts of research institutions and research participants can starkly differ and may not always be attuned to each other. I suggest that awareness of and training in "positive ethics" might be useful to deal with such issues.

The article tests the hypothesis that the Ming Wulun shu was stimulated by the Choson Samgang haengsil to, and comments on the humane aspects of the "five relationships" formulation in contrast to the "three bonds" formulation of human relations within Confucianism.

The aim of this study is to analyze the influence of Confucianism on health behaviors, health outcomes and medical decisions. The research was conducted using the following databases: PubMed, Scopus, CINHAL, PsycINFO and Web of Science, without restrictions of language and year of publication. The search process identified 833 publications matching the search criteria, and after the review process, 40 articles were included. Family is a central aspect of Confucianism, and it seems to affect participation in medical decisions, taking care of relatives, ethical dilemmas and mental health problems. Although most Confucianist influence seems to be positive, some ways of thinking could increase suffering, burnout and a delay in healthcare seeking. Understanding these values could help health professionals to deal with the growing contingent of patients with different cultures and religious beliefs.

Can Confucian ethics contribute to diagnosing the root causes of video games' toxicity and formulating design requirements for redressing it? Contemporary Confucian studies on technology have not addressed these questions, although video games have become an important part of contemporary human life. This paper advances Confucian-inspired ethical studies on technologies by bringing attention to the moral dimension of this underexamined aspect of contemporary life. By focusing on League of Legends (one of the most popular toxic online multiplayer games), we argue that League's toxic environment hinders the cultivation of ren, shu, and he, but Confucian conceptual resources can inspire the formulation of at least three design recommendations against League's toxicity. The first is to eliminate killing in the game by banking on players' desire to express their skillfulness. The second is to include a rewatching feature to sanction toxic players with the aim of inculcating sympathy in them. The last is to add a procedure before and after each match, where players can cordially interact with each other and develop mutual respect., Ethics & Philosophy of Technology

The article tests the hypothesis that the Ming Wulun shu was stimulated by the Choson Samgang haengsil to, and comments on the humane aspects of the "five relationships" formulation in contrast to the "three bonds" formulation of human relations within Confucianism.

This thesis offers a novel theory of reflective observing (guan). It places guan at the center of the Confucian vision of socio-political well-being. How can a person embody Confucian ethical values? This thesis proposes that guan is a missing link between theory and practice in terms of Confucian cultivation. To demonstrate this, three early Confucian texts, namely, the Yijing, the Analects, and the unearthed Guodian texts, have been selected for analyzing guan. The thesis reveals two key roles of guan operating at different levels of society and government. First, it focuses on the nature of guan in relation to sagehood, arguing that guan is one of the essential practical habits of a sage. Guan is significant in a cultivated life because a sage who practices keen observation is equipped to see social mechanisms clearly and to respond to socio-political situations fittingly. Second, the thesis highlights guan as a pivotal means of cultivation. Supported by exemplarism, cultivation begins with observing exemplars to inform moral practice and understanding; the teachings and deeds of exemplars are models for emulation. We practice guan to emulate how these exemplary people respond to the world. Importantly, guan is promoted in the Confucian texts as an important practice for all as it effectively helps us to adapt to life within a society. This thesis uncovers how guan contributes to Confucian political life, and the ways it helps to provide a new perspective on the practical import of Confucian philosophy. It does so by shedding light on existing debates on the relationship between sagehood and cultivation. More importantly, this thesis holds that the practice of guan is also relevant for the complex, contemporary world because it helps us to observe, understand, situate ourselves within, and navigate it. The theory of guan is a theory of practice.

The article presents the notion of person in Confucianism in the context of biographical background of Confucius (551-479 B.C.). As an itinerant sage Confucius taught the practical significance of moral values in the social and political life. His disciples collected his teachings in Analects, in which Confucius noticed that at his age of 50 he knew the will of Heaven (A 11:4). He began to teach Humanism with respect to Transcendence (T’ien).According to the great specialists, Prof. Tu Wei-Ming (Harvard University) and Prof. John Berthrong (Boston University), “the social dimension” of the human person in Confucianism is important and the person is conceived as “a center of relationships” and as a self of personal development (selfhood as creative transformation). There are five universal ways in human relations which are governed by five moral principles. The five ways are those governing the relationships between ruler and minister, between father and son, between husband and wife, between elder and younger brothers, and those in the intercourse between friends. The core of the human person is humanity (jen or ren).Just as “compassion” is the greatest Buddhist virtue, and “love” the Christian, jen is the ultimate goal of conduct and self-transformation for the Confucian. According to Confucius, education reforms a personal life as well as a social and political life in order to realize a universal love and a personal development of man (juncy)., Artykuł prezentuje pojęcie osoby w konfucjanizmie w kontekście życia Konfucjusza (551-475 przed Chr.). Jako wędrowny Mędrzec, Konfucjusz uczył praktycznego znaczenia wartości moralnych w życiu społecznym i politycznym. Uczniowie zebrali jego nauki w Analektach, w których Konfucjusz twierdzi, że w wieku pięćdziesięciu lat pojął wolę Niebios (A 11:4) i zajął się kształtowaniem człowieka. Nauczał humanizmu z odniesieniem do Transcendencji (T’ien).Według Tu Wei-Minga (Harvard University) i Johna Berthronga (Boston University), wybitnych specjalistów, konfucjanizm ukazuje społeczny wymiar „osoby ludzkiej”, która stanowi „centrum relacji”, a zarazem podkreśla, że osoba rozwija się twórczo. Moralny charakter stosunków międzyludzkich obejmuje zwłaszcza „pięć relacji”: pan–sługa, ojciec–syn, mąż–żona, starszy brat–młodszy brat, przyjaciel–przyjaciel. Istotą osoby ludzkiej jest człowieczeństwo (jen lub ren).Tak jak „współczucie” jest największą cnotą buddyjską, a miłość stanowi największą cnotę chrześcijańską, tak „człowieczeństwo” (jen lub ren) wyraża największą cnotę konfucjańską. Nauka konfucjańska ma na uwadze udoskonalenie porządku społeczno-politycznego jako środka do osiągnięcia powszechnej miłości i osobowego rozwoju człowieka (juncy).

This article explores some philosophical affinities between Confucianism and Averroism. It analyzes both intellectual traditions in their theoretical incompatibility with modern philosophical anthropology and, more specifically, with the Christian–Liberal notion of individual. Said incompatibility is examined on a historiographical level (referred to the problems for understanding the development of Averroism and Confucianism from the modern concept of author), a philosophical level (focused in Averroes’ noethics and Confucius’ moral philosophy), and a genealogical level (limited to the relation of both intellectual traditions with the genesis of Roman Catholic universalism). It concludes that both traditions offer conceptual and hermeneutical tools for thinking our present beyond modern philosophical categories., El presente artículo explora algunas afinidades filosóficas entre el confucianismo y el averroísmo. Se analizan ambas corrientes en su incompatibilidad con la antropología filosófica moderna y, más concretamente, con la noción cristiano–liberal de individuo. Dicha incompatibilidad se examina en tres dimensiones distintas, a saber: una dimensión historiográfica (referida a las dificultades de interpretar el desarrollo del averroísmo y del confucianismo desde el concepto moderno de autor), una filosófica (focalizada en la noética de Averroes y en la filosofía moral de Confucio) y una genealógica (ceñida a la relación de ambas corrientes con la génesis del universalismo católico romano). Se concluye que ambas tradiciones intelectuales ofrecen herramientas conceptuales y hermenéuticas para pensar nuestro presente más allá de las categorías filosóficas modernas., Questo articolo considera alcune affinità filosofiche tra il confucianesimo e l’averroismo. Entrambe correnti vengono analizzate nella loro incompatibilità con la antropologia filosofica moderna e, più specificamente, con la nozione cristiano-liberale di individuo. Suddetta incompatibilità viene esaminata in una dimensione storiografica (riferita alle difficoltà di spiegare lo sviluppo dell'averroismo e del confucianesimo dal concetto moderno di autore), in una dimensione filosofica (focalizzata sulla noetica di Averroè e sulla filosofia morale di Confucio), ed infine in una dimensione genealogica (legata al rapporto di entrambe correnti con la genesi dell'universalismo cattolico-romano). Si conclude che queste due tradizioni intellettuali offrono risorse concettuali ed ermeneutici per pensare il nostro presente al di là delle categorie filosofiche moderne.

Das Thema dieser Studie sind die konzeptionellen Grundlagen politischen Denkens in der frühen Tokugawa-Zeit (1600–1868). Im Mittelpunkt steht das Werk des konfuzianischen Gelehrten und Militärexperten Yamaga Sokō (1622–85). Dieser problematisierte das Verhältnis zwischen Theorie und Praxis in der Gelehrsamkeit seiner Zeit. Seinen Entwurf einer praktischen Politiklehre entwickelte er vor dem Hintergrund eines tiefgreifenden Strukturwandels in der Formierungsphase des Tokugawa-Shogunats, das die Regierenden mit einem hohen Bedarf an normativer Regulierung konfrontierte. Obwohl eine umfangreiche Forschung zu Sokō vorliegt, sind die konzeptionellen Grundlagen seines Politikdenkens nur wenig untersucht worden. Um diese Leerstelle zu schließen, widmet sich die diese Studie einer Analyse des Wissens- und Handlungskonzepts im Rahmen des Hauptwerks. “Wissen” und “Handeln” sind Schlüsselbegriffe der konfuzianischen Tradition und werden bei Sokō in charakteristischer Weise umgedeutet. Die Untersuchung zeigt, dass der Gelehrte sich eines weiten Spektrums konfuzianischer als auch außerkonfuzianischer Begriffsbestände und Argumentationsstrategien bediente, um seiner politischen Rationalitätsvorstellung Ausdruck zu verleihen. Mit ihren Ergebnissen leistet die vorliegende Studie einen Beitrag zur Neubewertung der politischen Ideengeschichte in der frühen Neuzeit aus¬gehend von ihren konzeptionellen Grundlagen. Der Anhang macht der Forschung zentrale Kapitel aus dem Haupt¬werk Sokōs in Form annotierter Übersetzungen erstmals in einer westlichen Sprache zugänglich., The study at hand explores the conceptual foundations of political thought in the Tokugawa period (1600–1868). It focuses on the teachings of the Confucian scholar and military expert Yamaga Sokō (1622–85). In previous research, Sokō has been associated with the emergence of a neoclassical movement in Tokugawa-Confucianism as well as with a new type of warrior ethics, or bushidō. However, despite this general acknowledgement, only limited research has been conducted on the conceptual foundations of his thought. The present study addresses this problem by exploring Sokō’s interpretation of the Confucian key concepts “knowledge” (Chi. zhi / Jpn. chi) and “action” (xing/kō, okonau) in the framework of his major work, “Yamaga’s Sayings Grouped [by Subject]” (Yamaga gorui, 1665). Both concepts are at the heart of his practical teachings for the contemporary warrior government. The analysis shows that Sokō draws on various conceptual sources and strategies of argumentation from within and outside of the Confucian tradition. The latter is characterized by a strong concern for the need for normative regulation as a result of the structural transformation of early Tokugawa society. The present study’s conceptual approach draws attention to the normative sources of Sokō’s political rationality unrecognised in previous research. Thereby, the study contributes to a reevaluation of the conceptual foundations of political thought in the Tokugawa period. In addition, it offers annotated translations of central chapters from Sokō’s major work for the first time in a Western language.

Book review of Confucianism and Reflexive Modernity: Bringing Community Back to Human Rights in the Age of Global Risk Society, Sang-Jin Han, Leiden: Brill, 2020, ISBN 9789004352551, Spatial Planning and Strategy

This study seeks to explore how Swedish textbooks in religion for upper secondary school presents East Asian teachings. The main focus will be on Confucianism, Daoism and Shinto. The aim is to explore how textbook authors relate to the Western concept of reli-gion when they describe the three East Asian teachings. Where do the authors choose to put the most emphasis when the coverage of the textbooks is limited? The study is done by qualitative text analysis as method. The theoretical perspective used is primarily critical religion theory. Five textbooks of religion for upper secondary school were studied and show in the results the different themes found in the texts regarding East Asian teachings. The analysis shows that Confucianism, Daoism and Shinto are presented in the textbooks as something different compared to the world religions. Occasionally the three teachings are portrayed as obsolete. By using a critical religion theory, it seems that the textbook authors were occasionally trying to fit in the teachings as sui generis religion. The authors seem to be aware that religious practice can be different in East Asia than it is generally done in the west. This study should be of help to Swedish religion studies teachers when educating in the subject. It is easy to fall into the trap of explaining foreign teachings through sui generis religion. By being critical before deciding to make use of Swedish textbooks in religion we can avoid reproducing unfair notations of East Asian teachings.

This research aims to examine the liberal arts models of three institutions in three Chinese societies. The theoretical framework for the study is the capabilities approach. I use a qualitative method of document analysis to examine educational goals, missions, and curricula in the three institutions. The research finds that, with a focus on whole-person cultivation, liberal arts education in the three institutions follows the global model, but their curricula and understandings of liberal arts education are influenced by their social contexts and specific political, cultural, and historical factors. The study contributes to research regarding the diversification of university models at a time when the global research university dominates all ranking systems.