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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]

As a result of globalization, Chinese young adults who transit to adulthood currently are being exposed to a combination of traditional Chinese values such as collectivism and Confucian philosophy, as well as Western individualism. We analyzed the trends in depression prevalence within an 8-year period using panel data derived from young adults in China. The investigation further delved into the multifaceted correlates of depression, including demographic profiles, health-related parameters, and consequential life events. Data were obtained from five cycles, 2010 to 2018, of the China Family Panel Studies (CFPS). Participants included adults aged 18 to 24 years (total analytic sample N = 15,442). Depression symptoms increased in prevalence in Chinese young adults over the eight years; therefore, depression screening should be regularly conducted in this demographic. This study highlights the issue's gravity and suggests potential correlations with cultural, regional economic development level, gender, religion, hukou (household registration), lifestyle, chronic health conditions, on-going school attendance, and marital factors. [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 focuses on the Confucian concept of shu and its interpretation by scholars, Chŏng Yagyong and Zhu Xi. It examines how these two scholars approached the concept and highlights the differences and similarities in their interpretations, contributing to a broader understanding of the dynamics of Confucian thought in East Asia.

This article clarifies the relationship between moral personhood and moral management in ethical leadership from a Confucian perspective. Drawing from four Confucian classics, this study integrates the leader's ethical values and activities undertaken to promote virtues in followers. The harmonisation of moral personhood and moral management is facilitated by two cardinal Confucian beliefs: innate human nature and moral self-cultivation. From a Confucian viewpoint, all human beings are endowed with a good nature that enables them to become virtuous persons and leaders. Ethical leaders subdue their selfish desires and extend their natural moral feelings of true goodness, righteousness, propriety and wisdom to others. Moral personhood and moral management are inseparable because to cultivate oneself morally is to help others to become moral persons. By synthesising moral personhood and moral management, a Confucian worldview of ethical leadership contributes to leadership studies in two main ways: safeguarding against the leader's abuse of power, and advancing organisational change through path-shaping. [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]

Our Confucian corporate brand personality construct is based on the idea of a "Junzi" (noble man) in the Chinese Confucian philosophy. Using hospitality service providers in Hong Kong as samples, we tested the relationships between Confucian corporate brand personality, employee satisfaction and market performance. Two models were tested. The multiplicative model for Confucian corporate brand personality is found to be better than the additive model in predicting marketing performance. This study also shows that there is a full mediation effect with employee satisfaction being the mediator of the relationship between Confucian corporate brand personality and marketing performance. [ABSTRACT FROM AUTHOR]

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.

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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]

Two routes of diffusion emerged during the height of the translation and dissemination of Chinese Buddhist sutras, from the Wei, Jin, Southern, and Northern Dynasties to the Tang Dynasty: the translation of elite Buddhism and the popularization of folk Buddhism. The Collection of the Six Perfections, a model for the translation works, introduced Buddhism into China by interpreting traditional Buddhist texts through the lens of Confucian philosophy. The Jataka stories were also associated with the spread of folk Buddhism, which preached to the public in a way that was seen as acceptable. These two paths enhanced one another and paved the way for the growth of Buddhism and the Jatakas in China. The appropriate method for this research study are the qualitative research techniques and the field work method. The results of article show the Buddhists texts in China were translated which were made localized to disseminate it according to the Chinese society. [ABSTRACT FROM AUTHOR]

An introduction is presented in which the editor discusses articles in the issue on topics including Crown Prince Sado in popular culture, Confucian reciprocity and Takahashi Tom's scholarship.

This article presents some of the main contributions from the Chinese philosopher and diplomat P.C. Chang regarding the Universal Declaration of Human Rights. Chang was one of the key drafters and he influenced the document in crucial ways during the whole drafting process, such as its religious neutrality and its broad range of rights. He combined Western philosophy and Confucian ethics in his contributions. He became vice chair of the Human Rights Commission at the UN and worked closely with Eleanor Roosevelt, the chair of the commission. He emphasized the Eastern perspective and he was highly critical of the colonial legacy, especially from delegates such as the Frenchman René Cassin. [ABSTRACT FROM AUTHOR]

Indeed, what emerges out of these diverse intellectual quests is not a unified notion of Confucian political theory, but Confucian political I theories i with different methodologies, audiences, conceptions of Confucianism, and their limits.[1] Against this backdrop, the author discerns an urgent need to survey the changing dynamism of Confucian political theories. 10.1017/CBO9780511800887 Footnotes 1 This article adopts an expansive view of Confucian political theories, which can be 1) a direct pursuit of normative Confucian visions, 2) a methodological discussion of Confucianism, or further still 3) a theory which primarily targets Confucian theorizing but nevertheless does not share Confucian normative visions. The Value and Dilemma of Invoking Confucianism in Confucian Political Theories For those non-Confucian supporters of "fitness" who agree with the empirical observation of Confucian culture, however, these Confucian conditions call forth less Confucianism and more of the individualistic ethos to sway the conditions to such an extent that a new, liberal philosophy can fit in. [Extracted from the article]

This study focuses on the early years program at International School Hong Kong (ISHK), a school with an explicit mission towards global mindedness. The program aims to move beyond narrow conceptions of us/them, north/south, and east/west binaries. Instead, ISHK urges children to view the world holistically through a range of perspectives. Within the context of ISHK, the early childhood program encourages children to understand the concept of interdependence through strong relationships and caring for others and the environment. The school draws from both Deweyan and Confucian philosophies in an effort to blend ideas of the East and West. Confucian ideals, in particular, support the need for a child to become junzi (君子, an exemplary person) through harmonious relationships, respect and appreciation of differences, coexistence with others, and compassion for the natural world. Deweyan views of democratic relationships support children in learning to work together and find common ground with others. Findings from this study suggest that children at ISHK learn to engage with and challenge peers, encounter and respect cultures other than their own, and investigate ways to conserve the planet. Through this program, children appear to be building early competencies for long-term global engagement. [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.

Studies on Chinese nationalism in Western academia have been influenced by a popular theory called 'the culturalism-to-nationalism thesis', a loosely formulated interpretive paradigm which emerged in late 1960s. The literature on this topic, however, reveals an inadequate understanding of traditional Chinese thinking and its influence on Chinese thought in modern history. An examination of the work of Li Dazhao (1889–1927) and his philosophical heritage not only will open up a valuable source for us to rethink about this thesis and its defects, but also will shed light on the complicated background and perspective that give rise to modern Chinese nationalism. Given the interest in Chinese nationalism in contemporary world, an understanding of its historical roots is particularly timely, since in order to understand China's current and future actions one must understand the origins of Chinese nationalist thinking and its transformations in time. This paper makes a contribution to that historical understanding. I argue that traditional Chinese philosophy, especially the Daoist world view and Confucian ethics played a significant role in shaping Li's patriotic and nationalist stance. It also predisposed him intellectually to accept the internationalist characteristic of Marxism. [ABSTRACT FROM AUTHOR]

Exemplarism – the view that exemplary people, whom we admire, are the bearers of our moral concepts – presents considerable challenges to the (widely-assumed) place of moral theory in how we learn to be moral. Exemplarism has been garnered by Amy Olberding to articulate a Confucian approach to moral learning. This paper extends Exemplarism by considering how it may be put into practice, based on a seminal Confucian text, the Analects of Confucius. To date, the majority of discussions on Confucian ethics that have brought Confucian philosophy to the attention of Anglophone scholars tend to focus on conceptually-based matters. There remain questions regarding how these values may be inculcated and embodied in our moral lives. Central to our proposal is the practice of reflective observation (guan 觀), comprised by three integrated components: observation, evaluation, and emulation. Observing, reflectively, is important not only for an individual's acculturation to existing norms and practices but also for how they may subsequently exercise some latitude over their moral practices. Our reflections offer a practical approach to Confucian moral learning. In doing so, we demystify moral learning in Confucianism and open up avenues for future cross-tradition dialogues on moral education. [ABSTRACT FROM AUTHOR]

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.

Aim. The aim of the article is to understand how Chinese parents draw on their learning beliefs and experiences within the Chinese educational context to make decisions about their children's overseas education, as well as analysing how their learning beliefs are similar or different from East Asian or Western learning beliefs. Methods. The study is based on more than 100 in-depth separate interviews with 22 Chinese families conducted over serval years between 2016 and 2019. Based on interpretative phenomenological analysis and discourse analysis, the results are coded according to the theory of values proposed by Clyde Kluckhohn (1951). These learning values are further coded according to whether they are reflective of the American learning model (EALM), Confucian learning model (CLM), and Confucian learning philosophies. Results. The analysis shows that Chinese parents have displayed similar learning beliefs in socialising their children in the family domain, in their disapproval of the Chinese education system, and in their pursuit of a Western overseas education. The Chinese families' pursuit of a Western education for their children are driven by their cultural leaning beliefs, which are rooted in Confucian heritage culture, and which also echo European American heritage cultures. Conclusion. Many researchers tend to emphasise cultural differences in learning, particularly between Confucian heritage and European American heritage cultures. This paper shows the possibilities of cultural learning values shaping educational choices, expands upon the understanding of Confucian heritage culture, and suggests the similarities between the learning cultures of East Asia and the West. [ABSTRACT FROM AUTHOR]

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]

Kwang-Kuo Hwang provides numerous recommendations for how to develop an indigenous cultural psychology. These recommendations may be understood to suggest proceeding according to three stages: (1) beginning with philosophical reflection on the meaning of modernization and exploring the topics of reality and structure (where such reflections ground one's subsequent development of meta-models concerning self and social interaction), (2) adopting such meta-models as a hermeneutic for interpreting texts associated with one's cultural tradition, and (3) conducting experimental studies on the basis of hypotheses derived from such cultural interpretations. Hwang's philosophy is valuable in that it exemplifies a postmodern approach to cultural psychology that integrates traditional pre-modern forms of wisdom with modern methods of scientific investigation. [ABSTRACT FROM AUTHOR]

What is referred to here as the Needham thesis, after Joseph Needham, author of Science and Civilization in China, points to the strong affinity in China for dialectical materialism, and through it to modern ecological science, arising from the parallel roots in organic materialism associated with ancient Epicureanism in the West (which influenced classical Marxism) and ancient Daoist and Confucian philosophies in China. This parallel development of organic materialism in Europe (where it was largely submerged in the dominant capitalist culture) and in China embodied in each case deep ecological conceptions. Hence, dialectical materialism, once it arrived in China, served to mediate between these organic traditions within the framework of modern materialist science. It was in this general context that the notion of ecological civilization, arising initially in the last years of the USSR, was carried forward to China, where it took on added meaning. China's own peasant-based revolution has induced further ecological developments. As a result of this general convergence, and due to China's reemergence on the world stage, ecological Marxism is now rapidly coevolving in both East and West. [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]

Amidst the intellectual tides of the May Fourth Movement, Mei Guangdi (梅光迪, 1890–1945) believed that a "truly modern person" was someone who could maintain their intellectual independence and Confucian flexibility under immense cultural pressure. Because of this, Mei Guangdi took the advice of his mentor Irving Babbitt and supported the study and interpretation of the modernity within core Confucian philosophies to promote the Chinese national essence and absorb new knowledge. Mei Guangdi's theoretical framework for "New Confucianism" included "exploring Europe's cultural roots and its reasons for growth" rather than "ridiculously abandoning two thousand years of Chinese history." With the aid of "folk literature," he outlined a basic framework of modern cultural transition for "New Confucianism" and a "New Confucian Culture Movement." In terms of core principles, Mei Guangdi emphasized the "eternal value of Confucianism" while offering new modern interpretations of "ritual." The transformation of the "New Confucianism Movement" could be seen in how the concept of "gentleman" (junzi) affected societal transformation. More concretely, it influenced how new intellectuals understood citizenship, the responsibilities and roles of scholars, and the development of Confucianism. This article examines how Mei Guangdi used a holistic approach to Confucianism to create proposals for China's modern cultural transition. [ABSTRACT FROM AUTHOR]

This paper investigates the strategies of governance in the language policy 'Chanting the Chinese Classics' (CCC) as deployed by State authorities, schools, and local communities. It highlights the strategy of 'viewing' as a nexus between language policy processes and traditional Chinese governing philosophy. To examine the connections between macro-level language policy and local educational and communicative processes, an ethnography of language policy was conducted at a weekend community school. We argue that language policy governance in Chinese language policy implementation mirrors Confucian philosophy. To further this strategy, State authorities organize nationally televised events at which school children compete in chanting competitions, which serve as exemplars for educators, parents, and students, who are encouraged to memorize vast quantities of classic Chinese literature. Results reveal that the appropriation of the CCC policy by teachers and parents encourages self-government and aligns with language policy ideology. While the CCC policy effectively encourages thousands of children to memorize Chinese Classics, it simultaneously promotes cultural confidence and nationalism. [ABSTRACT FROM AUTHOR]

This paper attempts to read Nishida Kitarō (1870–1945) as a New Confucian, with a focus on his early moral philosophy. While the influence of Buddhism on Nishida's philosophy is surely significant, this paper argues that it is actually Confucianism which plays a more important role. It is for this reason that fruitful comparisons can be made between his work and the so-called New Confucianism. I would like to explore three key questions with respects to this important yet relatively overlooked aspect: Firstly, in what way has Nishida conformed to Confucian discourse in his moral philosophy? Secondly, what elements of Confucianism has Nishida revisited? Thirdly, what lessons can Nishida offer to philosophy as a New Confucian? It is my suggestion that reading Nishida as a New Confucian may help to further open up the potential of Nishida philosophy, Confucian philosophy, as well as philosophy in East Asia in general. [ABSTRACT FROM AUTHOR]

Humility as an aspect of our humanity is an important concept in both Confucian and Western philosophy. In the modern world, whether Western or not, there seems to be a growing need to promote humility, especially intellectual humility, as a fundamental virtue among students. In this paper, I first compare and contrast the Confucian and Western conceptions of humility. Then I explore a Confucian approach to teaching intellectual humility, arguing that the focus of teaching be directed towards cultivating the Confucian virtues of reflection (si) and reverence (jing). [ABSTRACT FROM AUTHOR]

I propose and argue for an account of humility in Zhuangzi, which I call perspectival humility. In the opening of the article, I will present a view of humility found in pre-Qin Confucian texts; then, I will explain the idea of Zhuangist humility, which provides a contrast to Confucian humility. Zhuang Zhou does not think that any ideas of right and wrong can be absolutely correct. People must see that their beliefs may not be absolutely correct, and should always consider alternative perspectives. Those who recognise the limitations of their perspective are led to perspectival humility. Moreover, perspectival humility encourages people to learn extensively and to harmonise the differences between other perspectives. The Zhuangist approach takes various perspectives into account and is an inclusive notion of humility that prompts people to appreciate different ways of life, engages in harmonious social relationships, and preserves cultural diversity. [ABSTRACT FROM AUTHOR]

This article aims to identify the nature of the interpretation of children's rights in China. More specifically, it seeks to increase the understanding of the characteristics of the national perspective on children's rights by examining and analysing the key issues relevant to the Chinese legislation. Using the concept of legal culture, the article offers a hermeneutic analysis of the Law of the People's Republic of China on the Protection of Minors, in which the Chinese view of the rights of the child is explained in the light of a cultural background. The analysis shows that the Chinese view of the rights of the child is culturally coloured. In particular, the influence of the Confucian conception of family and the corresponding paternalistic social theory can be identified. [ABSTRACT FROM AUTHOR]

This paper argues that the Zhuangzi 《莊子》 represents a specific type of Daoist practical philosophy: It is medicinal or therapeutic and seeks to promote existential ease, often by means of humor. Part of its approach to practical philosophy consists in pointing out the impracticality of many early Chinese philosophical doctrines, and, especially, Confucian political and ethical teachings. To illustrate this understanding of the Zhuangzi , the narrative of Confucius' visit to the legendary Gangster Zhi (dao zhi 盜跖) is analyzed in some detail. [ABSTRACT FROM AUTHOR]

The beginning of the 20th century brought great economic, political and cultural challenges to China after the collapse of the Qing dynasty. A crucial moment was the May Fourth Revolution, a cultural and anti-imperialist movement initiated by Beijing university students who challenged the poor representation of China’s national interests at the 1919 Treaty of Versailles. This treaty ceded Shandong province, which had been under German control, to Japan. This research aims to analyse the characteristics, stages and evolution of this movement in the national and international context of the time, as well as its influence on Confucian philosophy in modern China. [ABSTRACT FROM AUTHOR]

Drawing on the Confucian political philosophy of China, Roger Ames presents "family feeling" (xiao) as a candidate for a universal minimalist morality. Challenging certain conventional views in political philosophy that see family feeling as a threat to achieving an egalitarian level playing field, Ames underscores the ethical and political significance of family, advocating for the integration of familial sentiments into the political sphere. He addresses modern challenges, showing how diverse cultural expressions are allowed for within this philosophy's pluralistic and locally focused framework. This dynamic ethical perspective rooted in the shared sentiment of family feeling challenges us to critically reexamine Confucianism, China, and our entire geopolitical situation. [ABSTRACT FROM AUTHOR]

The so-called "well-field system" (chŏngjŏnje 井田制), a field allotment and taxation method based on the operation of nine identical plots, long functioned as the dominant land system of East Asia and was admired by Mencius and Zhu Xi 朱熹. However, in the mid-Chosŏn 朝鮮 period, Han Paekkyŏm 韓百謙, a Neo-Confucian scholar, surveyed farmland on the outskirts of the walled city of P'yŏngyang 平壤 and contended that the land system there, allegedly established by the ruler Kija 箕子 of the Shang 商 dynasty, differed from the original wellfield system of the Zhou 周 dynasty. He explained that the site in P'yŏngyang was in the shape chŏn 田, not the chŏng 井 pattern of Zhou. Han maintained that the government should institute land reform based on a rearrangement of how land was partitioned. Critics of Han, however, argued that not all the arable land around P'yŏngyang was composed of chŏn-shaped plots and claimed that land reform would not be a realistic solution but rather a burden to the people. Han's idea was significant in that it triggered a debate on land reform. As a result, many scholars called for the adoption of a 10% tax rate aimed at stabilizing the people's welfare. The well-field debate is a true reminder that Chosŏn scholars believed that a successful land system was a precondition for realizing benevolent governance based on Confucian and Mencian thought. [ABSTRACT FROM AUTHOR]

Over the years, however, the dichotomy between deontology and virtue ethics that initially informed the renewed interest in Chinese thought turned out to be misleading in its strictness. This was to a large degree stimulated by a dissatisfaction with at least some standard versions of Western deontological moral and political philosophy, particularly in the tradition of Kant and Rawls. , critically discusses some trends in scholarship that read Confucian ethics exclusively in terms of virtue ethics and role ethics, the latter of which sees the right course of action as determined by social function and conventions based on tradition. [Extracted from the article]

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]

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]

In I body consciousness: a philosophy of mindfulness and somaesthetics i , Richard Shusterman expands upon a professional I oeuvre i in which his exploration of the phenomenon of "body consciousness" has effected nothing less than a somatic turn in the contemporary Western philosophical narrative.[1] But his contribution does not end there. Shusterman gives an account of the early neo-Hegelian Dewey who, affirming the familiar transcendent conception of soul we associate with idealism, unsurprisingly embraces a clear soul and body dualism. In pursuing this project, while appreciative, Dewey is at times impatient with James's dualistic lapses in which he continues to separate individuals from community, mind from body, emotions from intellect, agents from actions, and theory from practice. Certainly Shusterman has Dewey right when he characterizes his "body-mind unity" in the following terms: In the forward-looking, melioristic spirit of pragmatism, Dewey sees body-mind unity less as an ontological given in which we can smugly rest than as a desired, progressive goal of dynamic, harmonious function that we should continually strive to attain. [Extracted from the article]

The reactive attitude of 'resentment' has been gaining increasing attention within contemporary philosophical literature. However, little attention has been given to the conceptions of resentment in Asian philosophy. In recent years, some philosophers have argued that there is a positive account of resentment in Confucian philosophy. This paper brings a recent Confucian account of resentment in conversation with contemporary philosophical discussions. The conversations revolve around aspects of resentment such as exculpatory conditions, payback, transition, and moral cultivation. The conversation not only adds clarity to the Mencian account, it also demonstrates potential contributions this account has to contemporary discussions on resentment. [ABSTRACT FROM AUTHOR]