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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]

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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]

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]

In Chinese philosophy, modern processes of searching for the fundamental values of the renewed strategies of education are based upon traditional Confucian approaches as well as upon recent borrowings from Western philosophy. The concept of philosophical dialogue is one example of these borrowings, adopted and radically changed following traditional Chinese logic. Such transformation means adapting the theoretical model of Socrates’ dialogue into Confucian dialogue, the term coined by Chinese authors. This paper considers Chinese developments in the philosophy of culture and aims to specify the ways of such adaptation as applicable to the philosophy of education. The goals of the study are 1) to identify and describe relevant Chinese literature on the subject; 2) to compare its interpretations by Chinese and Russian philosophers; 3) to specify key differences in interpretations of dialogue as educational method. Investigating the issue through philosophical and cultural lens, incorporating the standpoint of modern comparative studies, as well as the critical analysis of the logic of those theories in their historical and cultural context by means of the hermeneutic approach makes it possible for Chinese authors to focus on the cultural peculiarities of the Chinese way of thinking and to identify the correlation between the Western concept way of thinking and the concept of Chinese logic. This study analyzes the works of modern Chinese philosophers specializing in the specific cultural character of China through the prism of the philosophy of education. The paper concludes that in Chinese logic technical (in the Western understanding regarded as cognitive and formal logical) methods are inferior to ethical and social value orientations. Another finding is that Chinese authors tend to consider Confucian logic as part of dialogue, and dialogue is viewed as a means of moral education. Methodologically this finding leads the author to suggest that the Chinese-specific way of thinking, its philosophical culture, cannot be fully perceived by utilizing comparison with analogous concepts of Western philosophical thought. It would be equally beneficial to compare the conceptual framework of the Chinese philosophy of education with the concepts borrowed from Western philosophy.

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]

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]

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]

Confucianism has become an educational ideology in Vietnam and blended its philosophy with other religious and spiritual doctrines. The current study explores the impact of Confucianism on social and emotional health (SEH), which focuses on the skill-based aspect of Confucian Vietnamese adolescents. A hermeneutic phenomenological study was chosen as an appropriate approach for collecting and interpreting descriptions of 15 Confucian Vietnamese adolescents to explore how these lived experiences have shaped their current perceptions of SEH. We have labeled the two shared common characteristics in the participants' various SEH experiences, including (1) Authentic perception of Confucian philosophy strengthens the self-esteem; (2) Positive practice of the 5-essential human virtues helps establish and maintain healthy, supportive relationships. The two essences reflected the positive impact of Confucianism on SEH of Vietnamese adolescents. The adolescents' SEH experiences are consistent with Confucian philosophy while at the same time not conflicting with other religious doctrines. The findings of this study have broadened our understanding of the applicability of socio-emotional competence models to promote positive psychological development in adolescents, and the feasible goal-setting in counseling and psychotherapy from different psychological theories about the combination of religious and spiritual practices.

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Introduction. A search for effective educational strategies that can form and maintain Chinese national identity is a highly relevant task for the Chinese academic community. Secondary school textbooks’ content revision has become one of the ways to solve the problem. The purpose of the article is to analyze the complex of educational and methodological materials within the framework of school education, aimed at influencing the formation of national identity in China. Materials and Methods. To study the problem, we conducted a survey, in which schoolteachers and parents of schoolchildren from the city of Lanzhou (PRC) took part. In order to identify the views of these two communities regarding the impact of the updated textbook content on the emerging identity of schoolchildren, we analyzed the personal data, and to understand the learning outcomes, we examined in detail the content and structure of new textual narratives, comparing them with previous educational materials. This helped us to identify a mechanism for developing lessons using the corpus of cultural and historical heritage, which was the essence of the reform aimed at shaping national priorities in the identity of the younger generation. Owing to the chosen methods, we were able to better understand and comprehend the role that ideological education is designed to play in the conditions of modern China. Results. The analysis showed that the updated textbooks reflect the main discourses of Confucian philosophy, fostering cultural and political identity in students. The survey showed that the increased national discourse in the content-factual part of textbooks facilitated the fostering of national identity among schoolchildren. Discussion and Conclusion. The materials of this article can be used for further research of the educational process and its influence on the development of civil society cohesion. This can be useful for polyethnic states in terms of strategic planning and development of mechanisms of construction and maintenance of national identity when drawing up educational textbooks. The results of this study may also be of interest to researchers dealing with educational problems and considering education as one of the elements that play an important role in the formation of national identity, as well as for teachers and students.

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]

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.)

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]

The teaching and learning of foreign languages in China do not escape the influences of the traditional Confucianist system. To study this phenomenon, it is necessary to distinguish between Confucian philosophy and Confucianism in order to identify the cultural substrate that prevents the teaching system from adopting an open attitude to the communicative approach. This article shows the originality of Confucian philosophy and the keys that lead to the reinterpretation of certain limitations and induce the exploration of cultural aspects that do not conflict with the foundations of communicative teaching. The objective is to analyze the primordial elements of Confucian philosophy, its deviations and the guidelines of a communicative teaching established in the higher courses for the teaching of Spanish in the Republic of China. [ABSTRACT FROM AUTHOR]

Based on an analysis of a landmark case Lim Mey Lee Susan v Singapore Medical Council in Singapore where a doctor was professionally disciplined for over-charging a wealthy patient, a judgement upheld by the Singapore High Court, this paper will discuss the notion of an 'ethical price' (EP) and its determination with respect to the provision of healthcare services. It will first examine the limitations of a legal approach for setting an ethical limit to pricing. From there, it will argue that Confucian philosophy provides a useful ethical framework to explore EP, with focus on the context of Singapore. The following question is addressed: What is an ethical pricing standard for medical practice from a Confucian perspective? The strengths and limitations of a Confucian value base as regards the determination of an objective EP will be analysed through an examination of the shortcomings of the doctor's behaviour in the Susan Lim case as well as other case scenarios. The paper will conclude with some practical suggestions on how Confucian-based ideas can be applied to decision-making on pricing and the importance of this for medical professionalism and ethics teaching. [ABSTRACT FROM AUTHOR]

Confucian philosophy has always considered education as a mechanism to improve the quality of life in society. The Confucian classic, Ta Hsueh and the Analects emphasize this pivotal role of education. The ethics of education and life in the family also has a deep impact on government and business enterprises. Each one plays assigned roles and lives by the rules that govern his or her station in social life. The ninth chapter of the Ta Shueh teaches that "correct deportment" can rectify a whole country. Projecting the ethics of the family to the social order and extending the ethos of particular cultural practices to the global community, however, poses certain problems. The scope of the latter is much more extensive than the family and broader than the cultural practices of particular nation states. When family relations are preferred over that of others, authoritarian political power will not be too far behind. This paper is an investigation of the nature and limits of Confucian educational philosophy and its influence on society against the backdrop of globalization. [ABSTRACT FROM AUTHOR]

Confucius values have been being part of the Chinese culture from generation to generation and become values of relationship and business, including in leadership. Chinese overseas have strong emotional ties with the State of China as their country of origin. In Indonesia, Chinese overseas are called Tionghoa ethnic. They have been living in Indonesia for many generations and believed that they came to Indonesia long before the century. This research was to examine Chinese ethnic perspectives on Confucius values of their leadership in West Java Chinese organization (Fuqing association). This research was conducted at Fuqing association in West Java covering four cities namely Bandung, Bogor, Cianjur, and Sukabumi. The questionnaire was distributed to 121 active members of the Fuqing association. The questionnaire consisted of 31 questions that represent Confucius values. This study used confirmatory factor analysis to test the research model using Smart Partial Least Square version 3.0 (Smart PLS 3.0). The results of this research showed that Confucius values were still practised in Chinese leadership in West Java. Generally, Confucius values in Chinese ethnic leadership are still similar to confusion leadership variables, but the significant variable in Chinese leadership is different. In West Java, the important variables are moral character and lifelong learning. [ABSTRACT FROM AUTHOR]

In this discussion I explore challenges to a particular Confucian system of morality that generally eschews reliance on rights. I argue that such a system may at the same time both assert that there are moral problems with rights and assert that it is acceptable to invoke rights in limited contexts. Adam Bailey has objected that the position I defend is inconsistent. I answer Bailey's objections. [ABSTRACT FROM AUTHOR]

Confucius's teachings fall under four headings: "culture, moral conduct, doing one's best, and being trustworthy in what one says" (7/25). Trust or, more precisely, being trustworthy, plays a central role in the Confucian ethic. This paper begins by examining the Confucian concept of trustworthiness. The second part of the paper discusses how the ideal of trustworthiness makes itself felt in business practices within China. The paper concludes by raising and addressing several objections to the Confucian emphasis on trustworthiness. [ABSTRACT FROM AUTHOR]

The article considers the concepts as “metaphor”, “political linguistics”, “a political discourse”, “Confucianism”. The issue of the use of a metaphor in the speech of political figures and what role it plays in political life of the country is touched. The article has examples what turns of speech are used in the speech by political leaders are given favorably to influence and influence public. Influence of Confucianism on consciousness of people and on political life of the country is considered. The relevance of this work lies in fact that use of a metaphor in political language is the direct tool of impact on consciousness of the people and also in how cultural, traditional values of China influence outlook of the person. The aim of this work is to reveal the main postulates of Confucianism and their influence on political consciousness of people. The objective of this article: to give definition of a metaphor; to reveal her main functions in a political discourse; to learn how traditional cultural values influence change of people’s consciousness according to example of Confucian philosophy; what role in domestic and foreign policy is played by the concepts connected with centuries-old history and the culture of China.

This article examines how Zhuangzi views self-transformation and self-understanding from the perspective of the "internal other." Paradoxically, from within life's constraints is the result of the inaction following the acknowledgement of such constraints. Inaction is not passively doing nothing; rather, it is acknowledging the limitations before us and achieving self-liberation. By shifting our perspective, life's external limitations can be internalized such that the "external other" becomes the fundamental criterion for self-understanding, namely the "internal other." Zhuangzi's "fasting of the heart" is the technique which enables this shift in perspective. We empty ourselves to make room for the "other," thereby generating a greater understanding of ourselves. "Fasting of the heart" brings us to the realization that there exists a creative, paradoxical relationship between the limitations of life and the possibilities of practice. In short, the limitations of life and politics serve as the foundation for the possibilities of practice. [ABSTRACT FROM AUTHOR]

A persistent feature in Jesuit reports about the late Ming and early Qing was the notion that an enduring peace and concord pervaded the Chinese political system. Although the Jesuits did not invent this association, which was rooted in Greco-Roman historiography, the Jesuit encyclopaedist Antonio Possevino (1533-1611) was the first to link the 'perpetual peace' (perpetua pax) and 'supreme concord' (summa concordia) of the Chinese state to the Confucian intellectual tradition. As the Jesuits' missionary strategy developed under the tutelage of Matteo Ricci (1552-1610), 'public peace' (pax publica) and 'the calm of the Republic' (Republica quies) came to be perceived as the ultimate purpose of the Confucian precepts and one of the hinges on which the aims of Christianity, Confucianism and natural law can be reconciled. The supreme expression of the link between Confucianism and peace can be found in the Confucius Sinarum philosophus (1687), which presented for the first time an accessible translation of three of the four Confucian classics. Yet while retaining the view that pre-Qin Confucianism espoused peace as a central political aim, the Confucius Sinarum philosophus challenged the view that contemporary China could be regarded as a utopic actualization of Confucian peace. This paper will discuss this shift as an attempt to coopt the Chinese political experience as an argument against the pragmatic political philosophy known as 'reason of state', which was perceived by Jesuit thinkers as atheistic and immoral. [ABSTRACT FROM AUTHOR]

In promoting indigenous management research in China, Peter P. Li has repeatedly asserted that Yin-Yang is superior to all other cognitive frames in dealing with paradox in general and that his "Yin-Yang balancing" solution is superior to ambidexterity as an approach to paradox management in particular. Disagreeing with Peter P. Li, this paper debunks the "Yin-Yang balancing being superior to ambidexterity" assertion by making three critical points. First, at the philosophical level, Peter P. Li's notion of "Yin-Yang balancing" is an inaccurate interpretation (or incomplete version) of the Confucian principle of Zhong-Yong that is largely compatible with Aristotle's doctrine of the mean. Second, at the practical level, his "Yin-Yang balancing" solution, while being different from the structural ambidexterity approach, is compatible with the contextual ambidexterity approach. These first two points imply that Peter P. Li's "Yin-Yang balancing" solution is not necessarily superior to the ambidexterity approach in particular and the Western thinking in general. Third, Robert Blake and Jane Mouton, in their 1964 book The Managerial Grid, provide a variety of approaches to managing a fundamental organizational paradox (i.e., the production-people conflict). Their analysis not only covers different ambidexterity approaches, but also offers much more insights on paradox management. More significant is that Blake and Mouton made explicit that those ambidexterity-type approaches only deal with the problem at the level of symptoms rather than root causes. This third point implies that some Western scholars have had much deeper thinking on paradox management than some Chinese colleagues may have imagined. [ABSTRACT FROM AUTHOR]

The paper is focused on the study of the "megapolis" phenomenon in the anthropocosmic aspect. The inquiry concludes that "transgression" appears as a leading intention of Homo Urbanus in organizing its habitat in a megapolis. Transgression can be defined as a desire to go beyond space-time limits to the infinity of the Universe. The following substantive attributes of the transgression are defined: anthropic time ("drop out" from the time, "acceleration" and "slowing down" of the time), anthropic space (threedimensional expansion, sensory attack), and complication of the fractal nature of the city. The article describes the social practices of Homo Urbanus that embody following anthropocosmic intentions: the will to order and unity, comprehended time management, sensory filtration, anthropocosmic thinking. The creativity of Homo Urbanus in the context of consolidated responsibility for the future of the planet is considered to be the main factor of the harmonious development of the megapolis. [ABSTRACT FROM AUTHOR]

This article discusses a Confucian notion of cosmological life and its eco-philosophical implication. In contrast to the Kantian notion of the man who has exclusive moral worth, existing as the ultimate value-conferrer among beings, Confucian cosmological man understands his/her selfness through the lens of sacred unity with other beings. The modern ecological disaster is arguably caused by the reluctance to recognize the inherent value of nature, which is due to the anthropocentrism partly introduced by the enlightenment notion of humanity. The Confucian cosmological person worships the ultimate value of the cosmos as a unity of heaven, humans, and earth, and in so doing delivers genuine care for the environment, not for the sake of its instrumental but for its inherent value. [ABSTRACT FROM AUTHOR]

The purpose of this study is to solicit the perceptions of United States teachers to examine the extent of their agreement with the Confucian teaching philosophies and methodologies. A mixed research methodology was used in this study. Sixty elementary, middle, and high school teachers from 24 schools of five urban school districts of Georgia were randomly selected and invited to participate in the study. Thirty-two teachers (53.3%) representing 17 different teaching areas responded by returning an author designed survey. Quantitative data were analyzed by using descriptive statistics and qualitative data were analyzed by examining emerged themes and patterns. The findings of this study indicate that teachers strongly support the application of Confucius teaching philosophies and methodologies in the classrooms of the United States. [ABSTRACT FROM AUTHOR]

This Article argues that Confucian jurisprudence can accurately be analogized to Dworkin's adjudicative theory of law, in particular, his interpretive theory of law. To more effectively reveal the methods of Confucian jurisprudence and therefore carry out a comparison with Dworkin's interpretive theory of law, this article adopts Dworkin's methodology of focusing on "hard cases." Specifically, this article identifies and then examines an actual hard case (from Tang dynasty China) which is arguably representative of Confucian jurisprudence in action - the controversial case of Xu Yuanqing, who committed a revenge killing against a low-ranking official who had killed his father. In particular, this article translates into English and analyzes two diverging legal opinions authored by Confucian officials on the case (one calling for Xu's execution, the other calling for Xu to be spared), attempting to show the similarities between Confucian jurisprudence and Dworkin's interpretive theory of law. This article concludes by discussing the implications of such similarities on legal theory more generally. To that end, it will argue that Dworkin's adjudicative theory of law need not necessarily be confined to Anglo- American jurisprudence and that, despite Dworkin's own assertions to the contrary, Confucian jurisprudence is in fact not incompatible with Dworkinian approaches to law. Finally, this article will also highlight some unique, different features of Confucian jurisprudence and how such features might contribute to comparative jurisprudence more generally. [ABSTRACT FROM AUTHOR]

This study explores the historical evolution and rich significance of the concept of virtue (de 德) prior to the Qin dynasty. It begins with an analysis of ancient literature, which reveals that virtue originated as a belief related to emperors and clan kinship, and that it only later came to be associated with Heaven. The crystallization of the concept of virtue is displayed in rites and music, where this previously symbolic idea became transformed into a practical norm. The article next examines the nature and significance of virtue and ritual by investigating how the sages experienced the virtue of Heaven and Earth and created rites and music through their observation of nature. In addition, the article investigates how the sages learned about the “rhythm” of Heaven and Earth, how they expressed this rhythm in the form of music, and how they used music to interpret the virtue of Heaven and Earth. Finally, the article analyzes how virtue continued to evolve and change in Confucian philosophy, and how the understanding of the virtue of Heaven and Earth shifted from the exploration of the laws of the world to being incorporated into people’s daily affairs, ultimately becoming a revered ideal. [ABSTRACT FROM AUTHOR]

The integration of fiber Bragg grating (FBG) sensors in lithium-ion cells for in-situ and in-operando temperature monitoring is presented herein. The measuring of internal and external temperature variations was performed through four FBG sensors during galvanostatic cycling at C-rates ranging from 1C to 8C. The FBG sensors were placed both outside and inside the cell, located in the center of the electrochemically active area and at the tab-electrode connection. The internal sensors recorded temperature variations of 4.0 ± 0.1 °C at 5C and 4.7 ± 0.1 °C at 8C at the center of the active area, and 3.9 ± 0.1 °C at 5C and 4.0 ± 0.1 °C at 8C at the tab-electrode connection, respectively. This study is intended to contribute to detection of a temperature gradient in real time inside a cell, which can determine possible damage in the battery performance when it operates under normal and abnormal operating conditions, as well as to demonstrate the technical feasibility of the integration of in-operando microsensors inside Li-ion cells. [ABSTRACT FROM AUTHOR]

This paper sets out to develop a theoretical framework for understanding compassion. It contributes to the research of compassion from an indigenous theory perspective to complement the Western theory of this important topic. We do this by adopting self-cultivation, a Confucian indigenous theoretical perspective based on xin (mind-heart) to guide our grounded study and thus develop an integrative framework. With an analysis based on extensive interviews with top executive leaders in Chinese enterprises, we thus show that (1) integrating compassion and self-cultivation enriches our understanding of the moral growth of compassion; (2) compassion affects performance outcomes at the individual, relational, and organizational levels; and (3) self-cultivation and compassion have an ultimate interaction effect on organizational performance outcomes. [ABSTRACT FROM AUTHOR]

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Copyright of Problems / Problemos is the property of Vilnius University 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.)

In a dyad interaction, respecting and obeying those with high status (authority) is highly valued in Chinese societies. Regarding explicit behaviors, Chinese people usually show respect to and obey authority, which we call authoritarian orientation. Previous literature has indicated that Chinese people have a high degree of authoritarian personality, which was considered a national character. However, under Confucian relationalism (Hwang, 2012a), authoritarian orientation is basically an ethical issue, and thus, should not be reduced to the contention of authoritarian personality. Based on Yang's (1993) indigenous conceptualization, Chien (2013) took an emic bottom-up approach to construct an indigenous model of Chinese authoritarian orientation; it represents a "culture-inclusive theory." However, Chien's model lacks the role of agency or intentionality. To resolve this issue and to achieve the epistemological goal of indigenous psychology (that is, "one mind, many mentalities"), this paper took the "cultural system approach" (Hwang, 2015b) to construct a culture-inclusive theory of authoritarian orientation in order to represent the universal mind of human beings as well as the mentalities of people in a particular culture. Two theories that reflect the universal mind, the "Face and Favor model" (Hwang, 1987) and the "Mandala Model of Self" (Hwang, 2011a,c), were used as analytical frameworks for interpreting Chien's original model. The process of constructing the culture-inclusive theory of authoritarian orientation may represent a paradigm for the construction of indigenous culture-inclusive theories while inspiring further development. Some future research directions are proposed herein. [ABSTRACT FROM AUTHOR]

Confucianism has become an educational ideology in Vietnam and blended its philosophy with other religious and spiritual doctrines. The current study explores the impact of Confucianism on social and emotional health (SEH), which focuses on the skill-based aspect of Confucian Vietnamese adolescents. A hermeneutic phenomenological study was chosen as an appropriate approach for collecting and interpreting descriptions of 15 Confucian Vietnamese adolescents to explore how these lived experiences have shaped their current perceptions of SEH. We have labeled the two shared common characteristics in the participants' various SEH experiences, including (1) Authentic perception of Confucian philosophy strengthens the self-esteem; (2) Positive practice of the 5-essential human virtues helps establish and maintain healthy, supportive relationships. The two essences reflected the positive impact of Confucianism on SEH of Vietnamese adolescents. The adolescents' SEH experiences are consistent with Confucian philosophy while at the same time not conflicting with other religious doctrines. The findings of this study have broadened our understanding of the applicability of socio-emotional competence models to promote positive psychological development in adolescents, and the feasible goal-setting in counseling and psychotherapy from different psychological theories about the combination of religious and spiritual practices. [ABSTRACT FROM AUTHOR]

The structures and dynamic properties of molten alkali binary chlorides LiCl–NaCl, LiCl–KCl and KCl–NaCl at 1100 K have been calculated across the full composition range in this paper in detail by molecular dynamics simulations. The effects of LiCl on the local structures and transport properties as the self-diffusion coefficients, viscosities and ionic conductivities of molten NaCl and KCl as well as the mixing effects between NaCl and KCl have been calculated and analyzed. The results reveal that the Tosi-Fumi potential predicts negative composition dependence for density and positive composition dependences for ionic diffusivity and ionic conductivity as the contents of LiCl are increased for molten LiCl–NaCl and LiCl–KCl. As the KCl contents are increased, the ionic diffusivity of molten KCl–NaCl shows weak composition dependence. However, the density and ionic conductivity exhibit negative composition dependences. The transport performances of these mixed melts are dominated by the local structures and interatomic forces. The shear viscosities of the mixtures decrease firstly and then increase under the influences of these two factors. For molten KCl or NaCl, with the addition of a smaller cation (Li + ), the interactions between counter ions and closed packs between anions are weakened, while closed packs between cations are promoted. What's more, the smaller the added ion is, the more pronounced the effects are. However, the addition of a larger cation presents the opposite effects. [ABSTRACT FROM AUTHOR]

Chen Da was one of the foremost sociologists of China from the 1920s to the 1940s. His intellectual habitus took shape from the long crisis that defined Chinese intellectual life from the mid-19th to mid-20th centuries, a period of continuous imperial assault on Chinese sovereignty. As China integrated into the capitalist world-system, neo- Confucian structures of knowledge came into question. Intellectuals took up sociology to guide China's transition from an empire to a nation-state. Through his studies on labor, migration, and population, Chen Da contributed to the institutionalization of sociology in China. Chen sought to craft a theory of Chinese development that followed universal trajectories of progress but was also attuned to the complexity of Chinese society on the ground. Through his efforts to indigenize sociology, Chen developed a non-Marxist historical materialism, a deterritorialized and pluralistic conceptualization of China as a nation, and a theory of eugenic transformation centered on the concept of "mode of living." The questions which Chen Da confronted are emblematic of the predicament faced by Chinese social scientists today, who again struggle with the dynamics of a deterritorialzied "Greater China," rising social fragmentation, and refigured eugenic discourses and policies that aim to craft the Chinese people into ideal national subjects fit for post-socialist development. [ABSTRACT FROM AUTHOR]

This paper attempts to show the compatibility between Confucianism and human rights, first by revisiting the moral philosophy of Mencius, a key founder of the Confucian tradition, then by reconstructing the Mencian- Confucian idea of human rights from the perspective of his moral philosophy. One of my central claims is that not only did Mencius acknowledge core human rights-socioeconomic as well as civil-political-justified by his foundational faith in universal moral equality and human dignity, but he further understood the right to subsistence as an essential part of Confucian-constitutional rights. Contrary to the widely received notion that in Mencian- Confucianism the right to subsistence has an overriding value vis-a-vis civil-political rights, I argue that Mencius (and Confucians in general for that matter) never stipulated such a lexical ranking among rights. I conclude by discussing how the type of Confucian moral reasoning that Mencius employs in justifying the moral value of human rights can be re-appropriated to produce Confucian rights suitable for today. ... ... ... ... ... ... [ABSTRACT FROM AUTHOR]