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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.

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.

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

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

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

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

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

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

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

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]

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

This article provides an account of a group of adult Chinese immigrants learning English at a cultural center serving the local Asian community. The focus of this teacher-research descriptive case study is on learner experiences as they relate to transition theory and Confucian learner principles and as these materialized through classroom participation. Using transition theory as a lens, the article establishes connections with Confucian learning principles as they emerged in the data collected. Therefore, study findings are presented under four themes: Self, Situation, Strategies, and Support. In view of the Confucian philosophy of learning, the participants' stories illustrate their understanding of teacher authority, collaborative learning, function of effort, and pursuit of lifelong learning. Thus, the article examines how the learners were adapting or struggling with different daily life aspects that require the use of the English language. Learning English served as catalyst for the adult learners to achieve their goals in the new community and culture. [ABSTRACT FROM AUTHOR]

This paper aims to discuss the translation of aspects of Chinese culture to the Brazilian reader, based on reflections about foreignization and domestication. Therefore, starting from definitions of culture and cultural aspects, we will demonstrate that the dichotomy between these two strategies would not contribute to resolve the mentioned question. Then, we will make an introduction about Zhongyong theory and present a theoretical translation model which is inspired by this Confucian philosophy. Finally, with the illustration of such model in the translation of a Chinese essay, we show that, in order to deal with the cultural aspects in the translation between Chinese and Portuguese, it is possible for the translator to take a middle way that harmonizes the use of both foreignization and domestication. [ABSTRACT FROM AUTHOR]

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.

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.)

Gadamer's hermeneutics offers several strategies for critiquing Chung-ying Cheng's synthesis of Confucianism and Kant. Interpreting Kant's Groundwork, Cheng argues that the distinction between perfect and imperfect duties is too rigid: if the "life principle" is the ultimate root of Kant's four types of duty, then human inclinations are good; Kant's perfect duties turn out to be imperfect in some situations, while his imperfect duties such as benevolence (or ren, in Confucian philosophy) turn out sometimes to be perfect. Although Cheng's synthesis does not satisfy the Groundwork's universal aim, it does show how to apply Kant's insights to empirical moral situations. [ABSTRACT FROM AUTHOR]

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]

Tongdong Bai's ambitious book, Against Political Equality: The Confucian Case, aims to not only draw on classic Confucianism to shed light on contemporary issues but also make Confucianism universally applicable to the human conditions widely shared around the globe. Bai's Confucian political theory carries distinctive merits in both its innovative approach and comprehensive scope, but there are still ambiguities of which he owes us more explanation. In this review article, I offer a brief summary of Bai's book and critically engage with three aspects of his account: (1) the acceptability of the Confucian hybrid regime, (2) its relationship with Confucian compassion, and (3) hierarchical international order. First, Bai's pursuit of service to the people as an end result makes it difficult to apply to societies that champion political equality and participation. Second, neither the supremacy of the Confucian value of compassion nor the hybrid regime's ability to carry it through is self-evidently clear. Third, the Confucian idea of unity among all-under-heaven undermines Bai's advocacy of patriotic allegiance to a particular state and hierarchical inter-state order where the multiplicity of states, albeit unequal, is preserved. [ABSTRACT FROM AUTHOR]

Pfister's summary of the written Chinese record of their conversation indicates that Cheng does not address the role of Christian philosophy and hence, the role of the inner word in Gadamer's hermeneutics. Contributions by Stephen Palmquist and Nicholas Brasovan position Cheng in relation to Kant and Gadamer by way of Aristotle's ethics respectively. Although differing traditions guide their inquiries and research, Cheng and Gadamer recall the wisdom of the past to ameliorate the fragmentation in contemporary life. [Extracted from the article]

Recent debates on Confucian meritocracy largely center around outright normative critiques rather than its textual basis. The unflattering upshot is the lack of attention to a mode of critique that scrutinizes Confucian meritocracy by questioning the way meritocrats invoke Confucian concepts and values. Focusing on three meritocrats—Bai Tongdong 白彤東, Daniel A. Bell, and Kang Xiaoguang 康曉光, this article ventures a text-based normative approach by examining continuities and ruptures between core meritocratic arguments they make, and the messages conveyed by Confucian masters. The core argument that I advance is that the meritocratic thesis about the political division of labor does not mesh with the classic Confucian understandings of voluntariness and political authority, which generates uneasy normative consequences for Confucian meritocracy. Ultimately, classic Confucianism does not provide a conceptually secure platform for the meritocratic part of Confucian meritocracy as its ardent advocates claim. [ABSTRACT FROM AUTHOR]

The article discusses the possibility of classifying plagiarism as a culturally motivated crime. Creating works, especially written works, is strongly related to culture as well as to knowledge and skills acquired during education. Therefore, plagiarism can be perceived as a culturally-conditioned act, and, thus, differently perceived depending upon the culture with which the artist identifies themselves. The author juxtapose two legal orders, namely of countries where plagiarism is a crime and those where the failure to mark the authorship of a work results from the customs prevailing in their culture, i.e. societies influenced by Confucian philosophy. The research goal is to raise the hypothesis and determine whether the perpetrator of culturally motivated plagiarism can use one of the tools indicated in criminal law, the so-called cultural defense. [ABSTRACT FROM AUTHOR]

Zhongyong, as a typical Confucian thinking model, is related to employees' voice behavior. In this research we explored the relationship between Zhongyong thinking and employees' voice behavior, and examined the mediating effect of psychological safety in this relationship. Survey data were collected from 218 part-time Master of Business Administration students from two Chinese universities. The structural equation modeling results demonstrate that Zhongyong thinking was positively related to psychological safety, and that psychological safety was positively related to voice behavior. Further, psychological safety mediated the Zhongyong thinking-voice behavior relationship. These results suggest that organizations can encourage voice behavior by enhancing employees' Zhongyong thinking and by boosting their perception of psychological safety in the workplace. [ABSTRACT FROM AUTHOR]

Analyzing ancient cosmopolitanism we can identify the various groups of interests behind contemporary globalization models. There are three directions in contemporary cosmopolitanism: egalitarian, libertarian, and mondialistic. Each of them is associated with a certain ancient school – the Cynics, Cyrenaics, Stoics. Each of these three lines has a definite social basis both in Antiquity and in the Age of Globalization. Cosmopolitanism is considered as a universal in time and space philosophical doctrine and ideological principia. Looking at cosmopolitanism through global-historical perspective, we can see its unchanged, permanent essence, which does not depend on concrete conditions. This article looks at ancient cosmopolitanism as a folded (latent) programme of globalization. Using the global-historical approach and the method of historical analogues the author reveals social and philosophical roots of contemporary cosmopolitanism in Antiquity. Some parallels between Hellenistic ethics and Confucian cosmopolitanism are drawn. The directions of ancient cosmopolitanism are compared to those of present. [ABSTRACT FROM AUTHOR]

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.

This study explored middle-aged Chinese female table tennis players' experiences of pain and injuries in the context of life in a foreign country (New Zealand). Data were collected in two table tennis clubs via a year-long participant observation study and through life-story interviews. The Confucian concept of ren, which has similarities to new-materialist theorising, was drawn upon to frame our interpretations of the participants' experiences of pain and injury. The concept encourages individuals who have been raised in Chinese communities to value social connections, have sympathy for others and strive for harmony. Our study correspondingly examined how aspects of age, gender, culture, immigrant identity and Confucian philosophy interlink to shape experiences of table tennis pain and injury. Results illustrated that our participants were willing to tolerate moderate pain during participation as they were motivated to enhance community solidarity. In contrast to studies that have examined ageing athletes from western countries, our participants did not tolerate pain with the desire to prove one's individual capability. This study contributes to a non-Western cultural reading of sports pain and injury to illustrate how broader cultural dynamics shape such experiences. [ABSTRACT FROM AUTHOR]

The belief in heaven's mandate (tianming 天命) in earlier documents referred to divine‐ethical sanctions of political rulers. It later developed multiple implications such as an individual's destiny or fate and became one of the most fundamental concepts in Chinese intellectual and cultural history. In modern times, this concept has received long‐lasting attention in the field of Chinese philosophy, and almost all major scholars have more or less been involved in discussions and debates, especially on the topic of the classical Confucian conception of heaven's mandate. Their discussions on this topic have largely focused on two major controversies: (i) whether early Confucians view heaven's mandate as prescriptive ethical command or descriptive amoral fate, and (ii) whether their attitude toward heaven's mandate is voluntarist or fatalistic. While this scholarship has been fruitful and insightful, it has continued for almost a century with certain variants. Therefore, it is time to address this topic with new approaches and hermeneutic horizons. In this essay, I propose a new approach and horizon to viewing the classical Confucian conception of heaven's mandate as their reflections on individual existence and self‐realization under the constraints of mandate or destiny. I examine the texts associated with Confucius and Mencius such as the Analects and the Mencius, as well as some recently unearthed texts, to suggest that early Confucians accommodate individual initiative and self‐determination of life choices through their conceptualization of heaven's mandate. To them, the vocabulary of heaven's mandate empowers individuals, especially through situating their places in society and the cosmos. By knowing and standing firmly on one's mandate or destiny, the individual not only realizes the value of their existence but also goes beyond the ultimate destiny of death. This fresh reading of heaven's mandate is grounded in the context of the development of Confucian ideas in the early period and presents an optimistic vision of Confucian humanism. [ABSTRACT FROM AUTHOR]

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.

As the representative of Chinese classical works, the Analects represents a source of difficulty in both understanding and interpretation of Confucian philosophy. Confucian philosophy as a philosophy of creativity and otherness is closely related with the social and cultural values in society. Therefore, the study of Confucian philosophy in the Analects cannot be separated from the descriptive study of the effects of any and all aspects of society, including cultural norms, expectations, contexts, language use, and the effects of language use on society. This article attempts to explore how the meaning of Confucian philosophy in the Analects is interpreted and accepted by Western readers through complex social semiotic interactions. The article focuses on the interpretation of Confucian philosophy as a reflection of cultural assumptions, values and prohibitions, and the manipulation of the social semiotic resources in the process of understanding, translation, and acceptance of Confucian philosophy in the Analects through a discussion of its original text, different versions and the reasons behind the social semiotic activities. The article concludes with a consideration of significant social semiotic interactions that influence the translator's interpretation and reader's acceptance of Confucian philosophy so as to facilitate intercultural understanding. [ABSTRACT FROM AUTHOR]

This paper investigates the relation between different models of ethics and their impact upon crises solution strategies. Here, it is important to consider knowledge and ethical theories from different cultures. The paper describes some alternative ethical models from the perspective of the Chinese, particularly Confucian, philosophies. This perspective is meaningful because in the Sinitic areas the pandemic has been brought under control much more effectively than in other regions of the world. First, the paper introduces the Chinese philosophy of life and highlights its current relevance; then, it presents traditional Chinese models of relational and anti-essentialist concepts of the self and investigates their impact to the Confucian models of social ethics. On this basis, it illuminates some new ways of understanding interpersonal and intercultural interactions that might help us develop new strategies against current and future pandemics. [ABSTRACT FROM AUTHOR]

The emphases of ritual, morality, and hierarchical relationships in imperial Chinese law are usually attributed to a process of "Confucianization of law" in Han dynasty. However, an interdisciplinary look at the notion of the 'Confucianization of law' from philosophical texts and legal materials will prove the vulnerability of such a simple conclusion. Philosophically, the Han dynasty saw first a politicization of Confucianism, which distinguished Han Confucianism from the Confucianism of previous generations. There was in fact a great contrast between Confucian ideals and Confucianization of law. Furthermore, by reading of Qin Law through the archeological material Shuihudi Qin Bamboo Texts, it can be seen that values we might label as Confucian existed already in Qin Law. These two considerations prove that simply attributing the moral and hierarchical characters of the imperial Chinese law to the single source of Confucianism does not do justice to the richness of the subject. [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]

This paper explores the meaning of Confucian de 德 (often translated as virtue) in the Book of Rites 《禮記》. Using intertextual discussions with texts supplemented by the Analects 《論語》, the Mengzi 《孟子》, and the Xunzi 《荀子》, I argue that ritual (li 禮) and virtue are closely interrelated. Without ritual, virtue is raw. Without virtue, ritual is barren. De 's interrelationship with ritual is central to Confucian ethics. Ritual is constitutive for all Confucian virtues. This central thesis coupled with subsequent features such as de 's aesthetic dimension and thick interpersonal relationships demonstrate that the Confucian de has multilayered meanings that cannot be fully captured by either the contemporary concept of virtue or the Aristotelian idea of arête. [ABSTRACT FROM AUTHOR]

Reading Bertrand Russell's Principles of Social Reconstruction, Liang Shuming began a process of interpreting Russell's philosophy in a Confucian way. The first stage in this process was seeing Russell as a fellow Confucian. Its second stage was absorbing Russell's theory of impulse, seeing this as sharing aspects of the Confucian doctrine of benevolence (ren). The third stage was reconstructing Russell's theory of spirit as a Confucian theory of "reason" as impersonal feeling. Under Liang Shuming's critical assimilation of Russell's philosophy, Russell's theories of impulse and spirit came to constitute an intrinsic component of modern New Confucianism and was incorporated into the discourse of modern Chinese philosophy. To a certain extent, this shifts our view of Russell as merely a passing figure in the history of modern Chinese philosophy. [ABSTRACT FROM AUTHOR]

The years 2020 and 2021 mark a centenary since the great British polymath Bertrand Russell visited China. Russell's philosophy had already reached China's borders a few years before Russell set his foot on Chinese soil in October 1920. The majority of early assessments of Russell's thought, which were advanced by Chinese philosophers with a strong affinity for either traditional Chinese or classical European philosophy, approached the latter's philosophy from the perspectives of either the Consciousness Only school of Buddhism, Confucian ethics, European Neo-Kantian philosophy, or Bergson. Concurrently, with the return of Russell's student Fu Tong as the head of the department of philosophy, Russell's philosophical thought and logical thought were also reintroduced into the curriculum at the Peking University. [Extracted from the article]