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The article focuses on responding to questions posed by David Elstein regarding Roger T. Ames's book "Human Becomings." Topics include exploring the concepts of first and second order relationality in Confucian thought, distinguishing between ontology and zoetology, and understanding the implications of a zoetological cosmology for defining persons in terms of their lived relationality and roles within family and community.

The article focuses on Xunzi's unique perspective among pre-Qin Confucians, emphasizing his claim that human nature is bad while endorsing the Confucian virtue of yi (義). Topics include the compatibility problem between bad human nature and virtue and the tension between the functional understanding of virtue and its intrinsic value in Xunzi's moral philosophy.

The article focuses on an intercultural dialogue between Chinese and Western philosophies, exploring the notions of transcendence and ethics and their cultural implications. Topics include similarities between Levinasian ethical transcendence and Zhu Xi's Neo-Confucianism, the differences based on their distinct cultural presuppositions, and promote an intercultural and pluralistic approach to philosophical concepts.

The article focuses on challenging the common view that Confucianism advocates for unquestioning obedience to authority. Topics include the examination of Confucian texts that suggest questioning authority, the distinction between Cultural Confucianism and Philosophical Confucianism, and the analysis of the relationship between authority and autonomy in Confucianism.

The article focuses on the concept of civic or political friendship and its potential to address the decline of community and public-spiritedness in liberal democracies. Topics include comparing civic friendship in Confucianism and Aristotle's thought, exploring the role of Confucian virtue of ren in civic friendship, and discussing how Confucian insights can contribute to modern political issues in liberal democratic societies.

The article focuses on the relationship between beauty and intellect in ancient Chinese and Jewish texts, particularly in Confucian and rabbinic traditions. The article seeks to compare and explore shared themes in these civilizations and highlight their resistance to singular interpretations or consistent outlooks on beauty and intellect.

This article investigates the reformation of a guyoenkeuk (舊演劇 old theatre) into a shinyoenkeuk (新演劇 new theatre) by the nationalist theatre reformers and the Wongaksa Theatre. This reformation was associated with the first half of Korean theatre reform and the Patriotic enlightenment movement under the Japanese protectorate (1905–1910). This article attends to claims by Korea's cultural agents that they modeled their work on the theatres of civilized, Western countries to produce a new theatre as a vehicle for achieving national modernization. The article hypothesizes that these cultural agents translated and materialized their vision of a civilized, Western theatre to enlighten the Korean people by repeating ideas and practices from Korean theatre tradition with differences. Based on this hypothesis, this article analyzes how theatre reformers formulated the concept of a new theatre by utilizing and transforming Confucian music theory. In doing so, the Wongaksa Theatre created a new theatrical form and its exemplary performance, Eunsegye (銀 世界 The Silver World), by reusing pansori practice and repertoire. These practices historicized the global modernizing gestures to transmute a part of Korean theatre culture into an allegedly new, civilized, and Western form of theatre. This transformation represents one dimension of a dynamic shifting of theatre with elements from other cultures, allowing the Western project of modernity to be reconstituted in the cultural domain of Korean theatre. [ABSTRACT FROM AUTHOR]

The article focuses on philosophical idea Tizhi developed by scholar Tu Wei-ming to characterize knowledge focused by Confucians and Neo-Confucian philosophers in Ming and Song periods. Topics discussed include distinction between knowledge of hearing and seeing, coining term tizhi in a theory of zhi knowledge, and need of expanding scope of epistemology to provide account of knowledge type.

The author presents a reply to the reviews of his book "Theorizing Confucian Virtue Politics: The Political Philosophy of Mencius and Xunzi," which aims to provide a holistic account of Mencius' and Xunzi's political thought. Topics discussed include part of his motivation in writing the book as a political theorist, how he understood constitutionalism in his book, and his view on how Xunzi's vision of Confucian virtue politics is distinguished from its Mencian counterpart.

This article focuses on the philosophical content of images used to depict immanent causality and monism in Pierre Bayle's refutation of Spinoza's system and Matteo Ricci's dialogue The True Meaning of the Lord of Heaven. It will be shown that monism was problematic for both authors because it challenged the Aristotelian understanding of efficient causality by implying an immanent causal relation, in which the agent and the patient were substantially identical. On a more general level, the question wanting to be addressed is why exactly monism or pantheism was deemed an unacceptable philosophical position. It is only when we look at the imagery employed to expose the allegedly absurd implications of the monist worldview that we begin to understand the kind of single-substance world to which the Early Modern authors reacted. [ABSTRACT FROM AUTHOR]

The article replies to the comments made by author David Velleman about moral relativism. Topics discussed include the Confucian concept of morality and relativism, the distinction between Velleman's concept of interpretability and Confucian concept of harmony, and the influence of human nature on various ways of life.

The article comments on author David Velleman's concept of moral norms as discussed in his book "Foundations for Moral Relativism." Topics discussed include the characterization of normativity, the implication of well-functioning moralities on norms, the Confucian concept of ritual, and the role of philosophers in explaining the nature of morality.

The article discusses an alternative perspective on some contemporary framings of wisdom that intersect in characterizing wisdom as a cognitive capacity that leads, centrally, to the good life. Topics discussed include aspects of Valerie Tiberius' account of wisdom which elaborate on an Aristotelian background; information on novel "Dream of the Red Chamber" as an expression of a particular non-Confucian view of life; and aim to retain a sense of wisdom as distinct from knowledge and skills.

The article examines how petty desires are detrimental to the growth of the heart and self-cultivation based on the moral theory of Chinese Confucian philosopher Mengzi. Topics discussed include the words used by Mengzi to describe the deterioration of the heart, the relationship between the heart and the senses as two motivational powers in human bodies, and interpretations of the meaning and kinds of desires.

The article offers information on revisiting the internal-external issue of Ren and Yi. Topics discussed include Mengzi considers ren and yi, as well as li and zhi; thorough analysis of Mengzi's statements pertinent to the internal-external issue of ren and yi beyond 6A:4; and use of analogies and metaphors.

The article criticizes the book "Confucian Perfectionism: A Political Philosophy for Modern Times" by Joseph Chan. Topics discussed include systematic justifications of democratic institutions by virtue of confucian perfectionist approach; liberal and democratic ideas in developing an account of Confucian perfectionist governance; and justifications of Confucian democracy.

The article examines on the Confucian nature of Chinese scholar Li Zehou's revised Kantian will with emphasis on the conception of free will and its identification with classical Confucianism. It analyzes the various arguments rejecting the presence of free will in classical Confucianism and the forms of freedom which support the Confucian nature of free will as conceptualized by Li.

The article presents the author's opinion on the concept of ren as a prominent idea inherited from the Confucian philosophy. The author discusses the transmission of the idea of ren from its aesthetic origin to its Confucian moral denotation. The author mentions the book "Confucius: The Man and the Way of Gongfu," by Peimin Ni, while explaining the concepts of li and yue.

The article presents the author's views on Chinese philosopher Wang Yangming's theory of the unity of knowledge. The author mentions Yangming's statement that those who do not take moral action do not really have moral knowledge. The author says that Yangming also claims that those whose actions are morally wrong still have moral knowledge. The author compares Yangming's moral theory with the theory of other philosophers such as Zhu Xi.

The article presents the author's comments on the ideology of individualism, with reference to the book "Against Individualism: A Confucian Rethinking of the Foundations of Morality, Politics, Family & Religion," by Henry Rosemont. The author agrees to Rosemont's argument that a default individualism constitutes a major underlying conceptual problem. The author points out the notion of Confucian role ethics introduced by Rosemont.

The article focuses on skill-over-proposition (SOP) and does not pay enough attention to the intellectual context of philosopher Zhuangzi's criticism of knowledge and Confucian and Mohist project of fixing correctness. It mentions Zhuangzi engages in debate with later Mohists are usually identified as realists in epistemology and ethics and differentiated between different kinds of mysticism and skepticism. It also mentions insistence and obsession stir aggressiveness and social disturbance.

The article explores how the idea of Confucian role ethics can help people in their moral commitments. Topics discussed include Confucian role-based cultivation strategy based on the Analects of Confucius text, the systematization of social roles based on Confucianism, and Confucian role ethics as an alternative to Western normative theories.

The article discusses scholars' interpretations of Chinese philosopher Xunzi's conceptions of heaven, ritual and the Confucian way. Topics discussed include Xunzi's conception of heaven and the earth as the orderly forces of nature, the theistic interpretation of Edward Machle on Xunzi's conception of heaven, and the deistic perception of heaven by Paul Rakita Goldin based on his book "Rituals of the Way."

The article argues that the decision of Confucian philosopher Mou Zongsan to place intellectual intuition at the heart of his philosophy helped in preparing the ground for the eventual restoration of the authority of tradition. Topics covered include the peculiarities of Mou's writings, failure of Mou to cure Kantianism by admitting intellectual intuition, and Mou's philosophy as a philosophical rehabilitation of daotong or "continuity of the way" in Confucianism.

The article addresses how Chinese New Confucian philosopher Mou Zongsan is compared with German philosopher Martin Heidegger in terms of the issue of self-transformation of traditions and question of cultural communication and integration. Topics include both philosophers' notion of the self-reversal and the idea of other beginning of western philosophy in relation with early Greek thought's first beginning and Heidegger's thought on the bond between philosophy and technology.

The article explores the growing research on Chinese culture and the value and modern significance of Confucian teachings and civilization. Topics include the author's view on the cause for the prevalent exclusion and marginalization of Chinese and other non-Western intellectual traditions from the philosophy discipline, an examination of Scottish philosopher Alasdair MacIntyre's criticism of Confucianism, and the use of the concept of rights in Confucianism.

The article discusses classical Chinese analogisms. Topics discussed include Confucian and Mohist philosophy, relation between the size of kind and sameness/difference formulated in detail by the representative of the School of Names Hui Shi and Classical Chinese structural semantics along with existence of mental structures correlating with linguistic structures.

The author shares his response to the contributors who were engaged in a meaningful discussion of his book titled "The Confucian Philosophy of Harmony." He expresses gratitude to his colleagues who engaged in a meaningful discussion of his book and appreciates their thoughtful and constructive criticisms. The author also offer different response to the authors and their claim about his book.

The author presents comment on the book "The Confucian Philosophy of Harmony" by Chenyang Li. He explores how the book challenges the interpretation of Confucianism and ideology by examining the status of harmony in the Confucian classics. The author agrees with Li's reconstruction of the idea of harmony due to its solid and convincing stand and conceptual status and addresses two important ideas on the issue.

In light of the similarities between Descartes' famous cogito proof presented in his Meditations and al-Ghazālī's argument for the validity of prophesy in Deliverance from Error, this article provides a close comparative analysis of the role and form of doubt and certainty in their works. Using Heidegger as a framework to make sense of the differences between al-Ghazālī and Descartes, this article also examines Heidegger's claim that it is Descartes who is responsible for the subjectivization of value that is indicative of modernity. [ABSTRACT FROM AUTHOR]

The author comments on the book "The Confucian Philosophy of Harmony" by Chenyang Li. He examines the content of the book which offers a serious exploration of the Confucian ideal that cherishes harmonious relations and utmost goal of world harmony. The author also explores the five characteristics of Confucian harmony in the book and his interest in the guidelines that Li used in overcoming or resolving conflict in society in a harmonious manner.

The author shares comment of the book "The Confucian Philosophy of Harmony" by Chenyang Li, which investigates the relevance of traditional Chinese philosophy in the contemporary world. She examines how the book demonstrates unique insight on key concepts of Chinese philosophical traditions. The author appreciates the book's originality and insightful views, however, he also poses questions on Li's argument and his use of source materials and supporting documents.

The Analects reports Confucius describing ren differently to different students. This article presents an approach to reading ren through the lens of the particularities of each student in relation to how they discuss ren with Confucius. It argues for not viewing Confucius as a philosopher expounding a single universal virtue of ren that people can possess, but as a teacher guiding his students toward types of contextually appropriate conduct. [ABSTRACT FROM AUTHOR]

I address the question of the relationship between Eastern ecoaesthetics and Western environmental aesthetics by considering the role given to ecological knowledge in aesthetic appreciation of environments by traditional and contemporary Western environmental aesthetics, drawing parallels to the central role granted to ecological knowledge in aesthetic experience of environments by current Chinese ecoaesthetics. [ABSTRACT FROM AUTHOR]

The Saṃnyāsa Upanis.ads characterize the life of the saṃnyāsin (renunciate) as devoid of earthly pleasures. A person who forsakes every earthly pleasure, however, seems to forsake the good life. The most convincing reply to this objection insists that the advanced saṃnyāsin does indeed enjoy earthly things, since he is able to enjoy earthly things without desiring them and, hence, without prolonging the painful cycle of rebirth. [ABSTRACT FROM AUTHOR]

The author presents a response to several authors who share their comments regarding his book "Confucian Perfectionism: A Political Philosophy for Modern Times." He expresses gratitude to the contributors for their thoughtful and challenging comment and asks for apology if he cannot fully address all the issues raised by them. The author offers different responses the contributors and the issues they raise about his book.

The article offers information on two kinds of desire that are distinguished by Mencius, a Chinese philosopher. It mentions that one desire is a kind of blind force issued from sensory organs; another comes from our heart-mind and is related to our value structure as it intrinsically embodies a normative judgment about the object of desire. It discusses how the latter type of desire plays a significant role in moral guidance and constitutes our moral agency.

A response from the author of the book "Confucian Democracy in East Asia: Theory & Practice" on Jeff Flynn's comments on the use of methodological pluralism in the book is presented.

The article compares the Confucian rectification of names, as represented by Roger Ames and Chad Hansen, and Wittgenstein's philosophical pursuit of clarity, arguing that the two may help shed light on each other. It reports the ethics of clarification presents difference between the two lies in perspicuity operating as an ultimate end for Wittgenstein, while for Confucianism rectification of names itself serves the ultimate end of renewal of social harmony.

The article explores Yi Hwang (T'oegye) propositions, in which he mentions the moral characteristics of the Four and the Seven, the Korean Neo-Confucianism philosophy, and go on to examine the relationship between the Four and the Seven . It also analyzes and compare the meanings of Pujungjol in T'oegye and Kobong. From this analysis, we can see the implications and significance of their Debate.

The article argues that Confucians opposed offensive wars, including those supposedly waged for humanitarian causes. It states that even though they found no fault in the military expeditions of the great kings of the distant semi-mythical past, they counseled against actual war making. It opines that they typically did this by providing comparisons with idealized stories, because they judged that it would not be rhetorically effective to offer a rigidly dogmatic rejection of the use of force.

The article focuses on the complementary concepts in Confucian Yijing commentary. The author treats relational placement and the constant principle not as synonyms but as complementary concepts. It is argued that philosopher Aristotle and his successors explain how relational placement has an effect on things that occupy their natural places, but they do not articulate the laws obeyed by such places, and according to which the activities of the things within them unfold.

The article focuses on Confucian ecological humanism. The author's thesis is based on the methodological assumption that the Analects of Confucius should be interpreted within the greater context of the Four Books, Five Classics, Xunzi, and works of Neo-Confucian literati. It is argued that the Analects can be consistently modeled as an environmental ethics of weak anthropocentrism so long as it is read according to two provisos.