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Copyright of Trans/Form/Ação is the property of Trans/Form/Acao 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.)

Copyright of Trans/Form/Ação is the property of Trans/Form/Acao 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.)

This study explores the previously overlooked influence of Qiu Jun, a renowned mid-Ming dynasty scholar, on Jesuit missionaries and Chinese Catholic believers. Although Qiu's impact on Confucian scholars of the mid-to-late Ming period is well established, his role in shaping formalized Chinese ritual systems and Chinese Catholicism has received little attention. A closer examination of Jesuit missionaries' translation of Confucian classics and Chinese Catholic texts from the late Ming and early Qing periods reveals that Qiu's works were frequently cited, particularly in relation to the abolition of divine titles, the worship of Confucius, and the establishment of the City-god system. Qiu's responses to these issues, informed by Emperor Zhu Yuanzhang's efforts to centralize power and establish authority in both secular and religious spheres, served as key references for mid-Ming reforms. Moreover, Jesuit fathers and Chinese Catholic adherents drew on Qiu's perspectives in their writings to address various issues during the Chinese Rites Controversy. This research uncovers the profound impact of Qiu Jun's ideas on the cultural exchange between China and the West in the 17th–18th centuries. [ABSTRACT FROM AUTHOR]

In Chinese culture, Confucian thought about interpersonal relationships and family ethics hold significant historical and cultural value. These ideas not only affect individual moral cultivation, but also play a key role in the entire society’s harmony and stability. Beginning with Confucius’ views on concepts, such as friendship and order, the paper examines the concept of interpersonal relationships in Confucius’ thought from five aspects based on the five constant virtues—benevolence, righteousness, propriety, wisdom and sincerity. Based on the five constant virtues of interpersonal relationships, this paper further summarizes and analyzes Confucius’ family ethics concepts and reflects on them. Through reflection and outline of Confucius’ thoughts, we can easily grasp the foundation of Chinese traditional culture and give helpful reference and motivation to the construction of ethics and morality in current culture.

This essay examines whether Confucius aligns more with humanism or religious thought, asserting that his philosophy defies simple classification. It highlights his use of religious motifs, especially the concept of li 禮, which he broadened beyond mere rituals to include societal behaviors, infusing them with a sacred essence. Additionally, this essay delves into Confucius's notion of de 德, perceived as having an almost magical influence without coercion, closely tied to his ideas on li and governance. This reflects a belief in a universal moral order, challenging the view of Confucius as purely a humanist. The text also explores his nuanced understanding of tian 天, a central yet complex aspect of his philosophy, suggesting a spiritual dimension. Ultimately, this essay advocates for recognizing Confucius not only as a moral guide but as a thinker embodying significant religious or spiritual insights. [ABSTRACT FROM AUTHOR]

Through the development of a comparative analysis that explores the conceptions of the Golden Rule that are expressed in the teachings of Confucius, Christianity and the Hatatas, the article shows that the combined insights that emerge from these three teachings have a contemporary significance in the attempt to develop a complementary learning process with the Other. Throughout its variations, the Golden Rule is grounded on the need to treat others as how we want to be treated. Such a moral vision occupies a central importance in Confucius's ren, Christianity's Gospel of Matthew and the commandments, and the Hatatas' principle of harmony. The comparative exercise in contending conceptions of the Golden Rule that are found in Confucius', the Christian and the Hatatas' approaches leads into the emergence of a learning process that goes beyond the mere tolerance of the Other. In a globalized world, where there is a search for a moral guideline that can serve as a common source of motivation, the Golden Rule can serve as a foundation of a process of learning that is mutually supportive, supplementary and is hence complementary. [ABSTRACT FROM AUTHOR]

Early proponents of comparative philosophy believed that the dissemination of comparative methods would lead to step forward in human consciousness and contribute to a more peaceful world. Can comparative philosophy today still aspire to such goals? On the one hand, the aims of the field have narrowed, so that comparative philosophy is seen as a method of interpreting particular thinkers and texts or as a tool for addressing specific philosophical problems. On the other hand, critics argue that comparative philosophy is an outmoded enterprise that should give way to more pluralistic forms of inquiry. In this paper, I examine three contemporary views about the social relevance of comparative philosophy. The first sees comparative philosophy as a means of cultivating liberal citizenship; the second as an ally in decolonial struggle; the third as offering resources to promote human flourishing in the modern world. These approaches offer comparative philosophers a wide range of options for thinking about the social relevance of their field. [ABSTRACT FROM AUTHOR]

Copyright of Aufklärung: Revista de Filosofia is the property of Aufklarung: Revista de Filosofia 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.)

This article compares the transreading of Chinese texts in German by Sinologist Richard Wilhelm and novelist Alfred Döblin. Wilhelm, a spiritual intermediary between China and Europe, worked with eminent Chinese scholars to write accessible translations for German readers of Confucian and Daoist classics. Döblin relied on Wilhelm’s translation of the Liezi for his artistic breakthrough, The Three Leaps of Wang-lun: Chinese Novel. Over two decades later, while exiled in France, he crafted an idiosyncratic presentation of Confucius. Although he used excerpts from James Legge’s English translation, Döblin’s perspective on Confucius is grounded in his exposure to Chinese texts in Wilhelm’s German translation. Both Wilhelm and Döblin reinterpreted Chinese philosophy to provide lessons for 20th-century Western readers. Our analysis recognizes the social environment that shaped both writers’ interest in Chinese philosophy. We examine selected passages from these two representatives of the German literary tradition in order to indicate their convergent positions on Sino-Western cultural contact. Their shared stances toward the Chinese tradition, their own marginal positioning, physical migration, and intellectual alienation culminated in a unifying, outsider’s view. Both Wilhelm and Döblin initiated and promoted significant interactions on a basis of equality between Chinese and Western cultures.

The rise of the People’s Republic of China has spurred research into whether this rising power will end up colliding with the United States, following a pattern that Graham Allison has called Thucydides’ Trap. However, some of these studies depart from the idea that the State is a unified actor and that conflict is inherent to the international system. In other words, China will behave in the same manner as all western powers on the international stage. This article will sustain that it is impossible to analyse and/or infer the potential conduct of the People’s Republic of China without grasping its over 2000-year’s cultural heritage. The legacy of Confucianism enjoyed a rebirth in the People’s Republic of China since the 1990s. In this sense, the theoretical tool of constructivism is used to study that legacy and its impact on Chinese strategic thinking, which is also linked to Chinese traditions and can be observed in the dynamics of Wéiqí: the weakening of the adversary in order to obtain greater territorial control. To that effect, we observe how investment, trade and cultural penetration by China into the world has evolved in the last few years.

The concept of wen 文 has multiple meanings, but it plays an exceptionally important role in the development of Confucianism and Chinese philosophical terms. Pre-Qin Confucianism 先秦儒学 and Song Confucianism (Song dynasty Neo-Confucians 宋代儒学/宋代新儒家) are two important representatives in the history of Confucianism. Confucius has insisted that although the heaven is not going to destroy wen, wen must exist in everyone's xing 性, and only when placed within a community can it develop. In Pre-Qin Confucianism, wen completed the transformation from the long established social political structure of the Zhou dynasty and its corresponding moral principles to the consciousness of consummate conduct and ritual propriety based on human instinct and humanistic rationality. Song dynasty Neo-Confucians inherited this Confucian mission and developed the spirit of wen in their period. They emphasized the necessity of learning classics and then writing articles to get closer to the heart-mind of sages and then to build a cultural community together. Both Pre-Qin Confucianism and Song Confucianism have been applying their viewpoints to achieve a community, which is "this culture of ours" 斯文. [ABSTRACT FROM AUTHOR]

This study explores the previously overlooked influence of Qiu Jun, a renowned mid-Ming dynasty scholar, on Jesuit missionaries and Chinese Catholic believers. Although Qiu’s impact on Confucian scholars of the mid-to-late Ming period is well established, his role in shaping formalized Chinese ritual systems and Chinese Catholicism has received little attention. A closer examination of Jesuit missionaries’ translation of Confucian classics and Chinese Catholic texts from the late Ming and early Qing periods reveals that Qiu’s works were frequently cited, particularly in relation to the abolition of divine titles, the worship of Confucius, and the establishment of the City-god system. Qiu’s responses to these issues, informed by Emperor Zhu Yuanzhang’s efforts to centralize power and establish authority in both secular and religious spheres, served as key references for mid-Ming reforms. Moreover, Jesuit fathers and Chinese Catholic adherents drew on Qiu’s perspectives in their writings to address various issues during the Chinese Rites Controversy. This research uncovers the profound impact of Qiu Jun’s ideas on the cultural exchange between China and the West in the 17th–18th centuries.

This essay examines whether Confucius aligns more with humanism or religious thought, asserting that his philosophy defies simple classification. It highlights his use of religious motifs, especially the concept of li 禮, which he broadened beyond mere rituals to include societal behaviors, infusing them with a sacred essence. Additionally, this essay delves into Confucius’s notion of de 德, perceived as having an almost magical influence without coercion, closely tied to his ideas on li and governance. This reflects a belief in a universal moral order, challenging the view of Confucius as purely a humanist. The text also explores his nuanced understanding of tian 天, a central yet complex aspect of his philosophy, suggesting a spiritual dimension. Ultimately, this essay advocates for recognizing Confucius not only as a moral guide but as a thinker embodying significant religious or spiritual insights.

This article examines the educational policies and cultural behavior of the Nguyen Dynasty toward teachers in the South to answer the following questions: What were the policies for establishing schools in the South? What was the purpose of the Nguyen Dynasty in regulating teachers and students? What were the differences in behavior of the Nguyen Dynasty toward Southern teachers compared with other localities? What were the similarities and differences between public and private schools in the South? To answer these questions, we collect and document bibliographic sources. Using methods of comparison, analysis, and synthesis, we outline the process of implementing educational policies in general, policies to manage teachers in the South in particular, and assess the role of teachers and teacher standards in improving the quality of education during the Nguyen Dynasty. In addition, this article also compares the differences in the behavior of the Nguyen Dynasty toward teachers in public and private schools in different localities and provides comments and assessments on the cultural behavior of the Nguyen Dynasty toward teachers in the feudal South.

Where do ethics or morals come from? We arrive at vastly different answers, given that these answers are contingent upon various sources, such as legendary stories, the theology of various religions, Western and Eastern philosophies, etc. In the Chinese tradition, Laozi, Confucius, and Sunzi are considered as the three ancient sages from approximately 2500 years ago. Their thoughts and teachings have shaped Chinese culture and characterized the Chinese way of life. This essay attempts to demonstrate a new understanding of their philosophy on ethical principles. Herein, we present select analyses of their literary works—Tao Te Ching (Dao De Jing), The Analects, and The Art of War. These three sages posited ethical ideas inspired by nature, and a single thread—the way of nature—sewed those ideas together. [ABSTRACT FROM AUTHOR]

We are living in an era in which the world is being turned into an object to be exploited and nature into a storehouse. From environmental pollution and deforestation to toxic waste and the depletion of resources, the Earth is in trouble and we need to act. To address this environmental crisis, I propose to recover early Confucian philosophy because it can be used to develop a more desirable way of interacting with the environment. Confucian philosophy conceives a kind of humanism that promotes a harmonious relationship between people and nature. Thus, this article attempts to describe a distinctive attitude towards nature and the role of humans that we can find in early Confucianism as a way of rethinking our current ecological concerns.

Confucius associates the good and the beautiful. Li (translated variously as “ritual propriety,” “ritual,” “etiquette,” or “propriety”) embodies the entire spectrum of interaction with humans, nature, and even material objects. I argue that Confucius attempts to introduce an ethical ontology, not of “what,” but of “the way.” The “way” of reality becomes known with the deliberate participation to the Dao. In other words, through interaction. The way people co-exist demonstrates the rationality of the associations of living and functioning together. Li, as an aesthetic-moral principle, embodies the entire spectrum of one’s interaction with humans, nature, and even material objects. Li is a constitutive element of Confucian ethics and politics, highlighting the importance of beauty, and not only goodness, in human action. The worthiness of human action is judged both aesthetically and morally. Moreover, I hold that Confucius’ ethical ontology is not an ontology of “whatness” but of “howness,” according to the Dao, since Confucius primary concern was not to define the Dao, but to restore the Dao of the ancient sage-kings. The morality of the action is dependent on the way it is performed, according to the mandates of the Dao.

Confucius associates the good and the beautiful. Li (translated variously as "ritual propriety," "ritual," "etiquette," or "propriety") embodies the entire spectrum of interaction with humans, nature, and even material objects. I argue that Confucius attempts to introduce an ethical ontology, not of "what," but of "the way." The "way" of reality becomes known with the deliberate participation to the Dao. In other words, through interaction. The way people co-exist demonstrates the rationality of the associations of living and functioning together. Li, as an aesthetic-moral principle, embodies the entire spectrum of one's interaction with humans, nature, and even material objects. Li is a constitutive element of Confucian ethics and politics, highlighting the importance of beauty, and not only goodness, in human action. The worthiness of human action is judged both aesthetically and morally. Moreover, I hold that Confucius' ethical ontology is not an ontology of "whatness" but of "howness," according to the Dao, since Confucius primary concern was not to define the Dao, but to restore the Dao of the ancient sage-kings. The morality of the action is dependent on the way it is performed, according to the mandates of the Dao. [ABSTRACT FROM AUTHOR]

China is a very rich country among world civilizations in terms of cultural symbols, and bamboo is one of the important symbols of Chinese culture. Bamboo is one of the materials most widely used by the Chinese due to its properties such as lightness, strength, flexibility, and quick growth. Bamboo forests play a significant role in world geography and are quite large, especially in the region of East Asia. China is one of the countries with the largest bamboo areas in this region. As a natural consequence, bamboo has become an important component of Chinese civilization and has exceeded the limits of being just an agricultural product. Therefore, to not find bamboo-related objects, constructions, descriptions, concepts, images, and works of art in Chinese culture, literature, art, philosophy, and beliefs is practically impossible. The first written sources regarding bamboo started with Chinese fortune-telling inscriptions and have survived to the present day by preserving their existence in the later written forms of the Chinese language. This study examines the place and significance of bamboo in Chinese culture as one of the prominent symbols of Chinese cultural history based on Chinese sources and will trace evidence of the cultural existence of bamboo, especially in daily life, military, art, and Confucian thought. [ABSTRACT FROM AUTHOR]

Copyright of Bamboo & Silk is the property of Brill Academic Publishers 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.)

Copyright of Miscelanea Comillas is the property of Universidad Pontificia Comillas 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 article introduces an unknown report of the sinologist V.M. Alekseev on the alleged translation of Confucius, made at the editorial Board of the publishing house “World Literature,” into scientific circulation. The speech preserved in the typewritten record of the meeting of April 1, 1921, represents a prominent event both in the history of the publishing house itself and in the history of Russian Sinology. The presented material shows that the “World Literature” was not only a publishing institution of the first years of Soviet power, but also a major scientific center, where it was possible to gather leading writers and scientists. The attached report by V.M. Alekseev is supplemented by an extended discussion, which clearly illustrates the scientific level of the debates that were conducted in the “World Literature” during the preparation of the majority of both published and conceived books. At the same time, the published report is valuable as an independent research covering the history of the study of Confucius, existing translations, as well as the domestic reception of Chinese philosopher’s teachings.

The concept of wen 文 has multiple meanings, but it plays an exceptionally important role in the development of Confucianism and Chinese philosophical terms. Pre-Qin Confucianism 先秦儒学 and Song Confucianism (Song dynasty Neo-Confucians 宋代儒学/宋代新儒家) are two important representatives in the history of Confucianism. Confucius has insisted that although the heaven is not going to destroy wen, wen must exist in everyone’s xing 性, and only when placed within a community can it develop. In Pre-Qin Confucianism, wen completed the transformation from the long established social political structure of the Zhou dynasty and its corresponding moral principles to the consciousness of consummate conduct and ritual propriety based on human instinct and humanistic rationality. Song dynasty Neo-Confucians inherited this Confucian mission and developed the spirit of wen in their period. They emphasized the necessity of learning classics and then writing articles to get closer to the heart-mind of sages and then to build a cultural community together. Both Pre-Qin Confucianism and Song Confucianism have been applying their viewpoints to achieve a community, which is “this culture of ours” 斯文.

O pensamento moral de Confúcio não foi criado por acaso, mas decorreu das características e exigências da sociedade chinesa no período da primavera e outono. A realidade social desse período colocou uma série de problemas prementes, obrigando os pensadores a prestar atenção e explicar. Em particular, a questão pendente é como estabilizar a ordem social e educar a moral das pessoas, transformar a sociedade de "desordem" em "paz", pessoas de "sem moral" em "ter" moralidade. Para esclarecer esta questão, o artigo se concentrará em esclarecer questões como: Visões sobre a ética e o papel da ética; Relações morais na sociedade; Padrões éticos; Métodos de educação moral para as pessoas na sociedade. A partir dessas questões, o artigo extrairá valores históricos do ponto de vista moral de Confúcio.

The importance of education to the development of any society cannot be gainsaid. However, decades after the inauguration of Nigeria's National Policy of Education, achieving the required educational goals for the nation's development, has largely, remained a hard sale. In consequence, the country faces alarming rates of social stability and underdevelopment. In the light of the current clamour of tongues and quest for effective ways of achieving more positive outcomes regarding the nation's educational goals, this paper critically interrogates the major challenges to the attainment of these goals. As the way forward, it presents the ideals of Confucius' philosophy of education as a philosophical perspective that could be utilized in transforming Nigeria's education sector towards a more effective attainment of the nation's educational goals. The analytic, critical and prescriptive methods of philosophical research are adopted in the paper. [ABSTRACT FROM AUTHOR]

This article examines the political metaphors of the ancient Chinese philosophical treatise of Confucius Lun yu (The Analects). Confucius often used metaphors for a capacious and figurative presentation of his political views. Translation of Confuciuss political metaphors presents a certain difficulty, since it is necessary to preserve not only the meaning of the statement, but also the imagery. The object of the research is the political metaphors of Confuciuss work Lun yu and their translations into Russian by P.S. Popov, I.I. Semenenko and L.S. Perelomov. The aim of the work is to study the methods of translating political metaphors of the philosophical treatise of Confucius and the possibility of accurately transferring metaphors into Russian. The novelty of the work lies in the fact that for the first time the translations of Confuciuss political reflections, made by three translators, are analyzed and compared. Political metaphors of the text Lun yu, collected for analysis by the method of continuous sampling, are described and analyzed within the framework of the concept of A.P. Chudinov. Classification of the metaphors of a philosophical treatise into 4 groups - anthropomorphic metaphor , natural morphic metaphor , social metaphor , artifact metaphor - made it possible to identify the peculiarities of translation techniques for different groups of metaphors. The analysis showed that the metaphors of the anthropomorphic group almost always disappear in translations into Russian. On the contrary, natural morphic metaphors, as a rule, are preserved in the translated text. The relevance of the study lies in the fact that at present, the translations of the Chinese philosophical text into Russian have not been sufficiently studied. Analysis of Russian texts Lun yu - Judgments and Conversations (Lunyu) translated by P.S. Popov, I believe in antiquity translated by I.I. Semenenko, Lun yu translated by L.S. Perelomov - made it possible to analyze the techniques of translating metaphors, due to the authors preferences of the translators, as well as the possibility of preserving the original metaphor in translated texts. Three versions of the translation of the title of the ancient Chinese treatise into Russian indicate different approaches to the translation of the text. The conclusion summarizes the results of the study of techniques and methods of transferring political metaphors into Russian.

The Community of a Shared Future for Mankind seeks to mitigate the world's current challenges, and to create a more sustainable future through better global governance. Some of the philosophical arguments of the Community of a Shared Future for Mankind, and its foundations, which this article traces, are grounded in the philosophical teachings of Confucius and Mencius. The five pillars of Confucianism are benevolence (Ren), righteousness (Yi), propriety (Li), wisdom (Zhi) and fidelity (Xin). The five pillars have their equivalents in the philosophy of the Community of a Shared Future for Mankind: benevolence has its equivalents in multilateral and bilateral agreements; righteousness shows justice; propriety's equivalents are international standards and regulations; wisdom is the problem-solving dialogues; and trustworthiness is equated to international organizations that safeguard global integrity. The Confucian principle of harmony is congruent with the objective of the Community of a Shared Future for Mankind, of creating a world of harmony, peace and cooperation. The Golden Rule has been observed in the Community of a Shared Future for Mankind, through its insistence on reciprocal bilateral and multilateral cooperation. Mencius' philosophical contribution to the Community of a Shared Future for Mankind is in his theory of human nature, where humaneness is seen as developmental—as would be the community built by the Community of a Shared Future for Mankind. Mencius' principle of governance is congruent with the Community of a Shared Future for Mankind's insistence on responsible governance. These congruences and similarities, between the Community of a Shared Future for Mankind and the philosophies of Confucius and Mencius, point to the foundations for the Community of a Shared Future for Mankind. [ABSTRACT FROM AUTHOR]

The Department of Education’s Edukasyon sa Pagpapakatao (EsP) differentiates itself from Edukasyon sa Pagpapahalaga in that the former grounds itself predominantly on philosophical and interdisciplinary theories. Although not explicit in the DepEd’s curriculum map for EsP, the paper aims to show how the project seems to coincide with Confucian moral education. As such, the paper juxtaposes the EsP Curriculum with Confucian Moral Education in three parts. The first part considers the outcome of the EsP program and argues that it coincides with the goal of Confucian education—the formation of junzi. The second part looks into three important doctrines in Confucian moral education, namely—doctrine of the mean, benevolence and the other virtues, and filial piety—and suggests them as an addendum to EsP’s decision-making, social and emotional learning, and career guidance. The third part considers the importance of rites and arts in Confucian moral education and suggests it for the EsP curriculum. References Calano, Mark Joseph. “Ang Pilosopiya at ang Edukasyon sa Pagpapakatao,” In Suri: Journal of the Philosophical Association of the Philippines 4, no. 1 (2015): 29-38. Confucius, “Confucian Analects,” in The Four Books: The Great Learning, The Doctrine of the Mean, Confucian Analects, and the Work of Mencius, English Translation with Notes by James Legge (NP: Culture Book Co, N.D.), 123-428. Confucius, “Doctrine of the Mean,” in The Four Books: The Great Learning, The Doctrine of the Mean, Confucian Analects, and the Work of Mencius, 41-121. Department of Education, “K to12 Gabay Pangkurikulum sa EDUKASYON SA PAGPAPAKATAO (Baitang 1 –10),” in http://www.deped.gov.ph/wp-content/uploads/2019/01/ESP-CG.pdf (Accessed: October 20, 2019). Mencius, “The Works of Mencius,” in The Four Books: The Great Learning, The Doctrine of the Mean, Confucian Analects, and the Work of Mencius, 429-1014. Richey, Jeff. “Confucius,” In Internet Encyclopedia of Philosophy (https://www.iep.utm.edu/confuciu/) (Accessed: March 25, 2020). Van Norden, Bryan. “Mencius,” in The Stanford Encyclopedia of Philosophy (Fall 2019 Edition), Edward N. Zalta (ed.), http://plato.stanford.edu/archives/fall2019/entries/mencius (Accessed Date: March 20, 2020).

One of the features of international relations in the 21st century is the use by developed countries of the concept of "soft power" in the implementation of a long-term international strategy. A striking example is the rapidly developing state of China in recent years. The concept of "soft power" implies the desire of the Chinese government to spread its national language and culture around the world. The main reason why countries easily and quickly accept this policy is the growth of China's economic influence in the world, as well as the development and mutual interest of trade and economic ties with countries around the world. Therefore, the interest of the countries of the world to China has increased, the desire to study its language and historical culture has increased. China began to pursue a policy of generalizing the Chinese language and culture to the world by creating institutions named after Confucius, the great humanist thinker. Thus, the teaching of Chinese has become an important content of China's foreign policy. Language policy and language planning have always been an effective tool in solving a number of issues of domestic and foreign policy, and in the context of today's globalization, its importance has increased. In recent years, the urgency of the problem of foreign language policy is growing day by day, and the place of individual actions taken by states in this direction is occupied by a purposefully planned foreign language policy. Consideration of the purpose, subjects and means, mechanisms of language policy, as well as its relationship with the concept of "soft power", which has become increasingly widely used, is becoming an interesting and important object of study today. In modern geopolitical conditions, China's policy in this area attracts the attention of the whole world. The article emphasizes that the PRC's "One Belt One Road" project is a new model for globalization, it intends to make efforts both in the economy and in the humanitarian sphere. Since the introduction of this project, China has been actively promoting the Chinese language and Chinese culture in our country.

Copyright of Synesis is the property of Synesis 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.)

Copyright of Synesis is the property of Synesis 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.)

Social harmony is an imperative for the development of society. Without social harmony there is bound to be conflicts, violence, and social turmoil that impede the wellbeing of society. A key factor that can promote social harmony is when people live out the meaning of their names. This is what Confucius called Zhengming (“rectification of names”). For him the rectification of names implies every citizen living out the full import and meaning of their names and roles. Without rectification of names society will continue to be bedeviled by disharmony. Like many other societies the African continent is bedeviled with social disharmonies caused by poor leadership, bad governance, corruption and embezzlement of public funds, kidnapping and hostage taking, youth restiveness, illegal migration, environmental degradation, etc. It is difficult for there to be social harmony when citizens are experiencing social deprivations. The paper will use critical analytic and hermeneutic methods to examine the doctrine of rectification of names as proposed by Confucius. The paper will also apply this doctrine to the situation of social disharmony in Africa. The paper finds and concludes that there is need to use the ideas of Zhengming to mitigate social disharmonies in Africa.

The Coronavirus Disease 2019 (COVID-19) pandemic emerged in Wuhan, China, spread nationwide and then onto many other countries between December 2019 and early 2020. The implementation of strict quarantine measures in Vietnam has kept a large number of people in isolation and has eventually put the disease under control. Social and physical distancing turned to be an efficient way of slowing the spread of disease and stopping chains of transmission of COVID-19 as well as preventing new ones from appearing (World Health Organization, 2020). Analyzing the World Health Organization (WHO) data, we could see a clear difference in the reported numbers between Vietnam, a developing country, and the USA, one of the leading developed countries in the western hemisphere. We tried to address the question if there are factors that helped local governments to implement helpful rules. We argue that Eastern Asian cultural traits played a role in reducing the spread of COVID-19. We recommend to take this commentary paper, and further research those cultural factors that positively affected the slowdown of the spread of the COVID-19 pandemic in Vietnam.

Ancient Greek and Chinese philosophers held music as a fundamental component of education and deemed it effective in guiding students at gaining harmony within themselves and with one another. A quality music education was thus considered relevant in the Bildung of individuals, the preservation of the state, and the maintenance of harmony between heaven and earth. This study makes a comparison between the thought of Plato and his Greek predecessors on one side, and the one of Confucianism on the other, identifying fascinating similarities which offer a source of inspiration to modern educators.

Where do ethics or morals come from? We arrive at vastly different answers, given that these answers are contingent upon various sources, such as legendary stories, the theology of various religions, Western and Eastern philosophies, etc. In the Chinese tradition, Laozi, Confucius, and Sunzi are considered as the three ancient sages from approximately 2500 years ago. Their thoughts and teachings have shaped Chinese culture and characterized the Chinese way of life. This essay attempts to demonstrate a new understanding of their philosophy on ethical principles. Herein, we present select analyses of their literary works—Tao Te Ching (Dao De Jing), The Analects, and The Art of War. These three sages posited ethical ideas inspired by nature, and a single thread—the way of nature—sewed those ideas together.

Taking its departure from the kowtow controversy following the Macartney embassy to the Chinese emperor, the paper illustrates the ethical and aesthetic challenge of expressing respect between people from different cultural traditions. The ethics of humility in Confucianism is contrasted to forms of respect among free and equal citizens in the liberal republican tradition from Kant to Pettit. Republican conceptions of respect, paradigmatically expressed by standing tall and looking one another in the eye as part of an "eyeball test", reflect a specific European history. Culturally inflected forms of showing respect should not be naively universalized. The paper argues that radically different expressions of respect and civility, paradigmatically expressed in greeting rituals and the normative grammar they exemplify, are a major challenge for cosmopolitan forms of political and ethical theorizing. [ABSTRACT FROM AUTHOR]

Human position in society was one of the critical topics that attracted philosophers' attention in ancient China. Confucianism had systematic views on the human's role and position in social stabilization. The article aims to analyze the essential characteristics of the viewpoint on humans in Confucianism's philosophy before the Qin dynasty, such as the unity between politics and morality, the humanity in the promotion of moral rule, human civilization. These views still have influences on upholding culture as the spiritual foundation of today's Vietnamese society. This study used a qualitative research methodology through deriving from the literature and examinations of secondary resources to find out these influences. Research results show that Vietnam today is taking the people's legitimate interests and aspirations as a premise for building national solidarity, developing education and training for the development of the knowledge economy, and a lesson about focusing on people's livelihood. Although there are limitations of the times, such as discrimination of caste and status, fate, and human nature are subject to a priori idealism, the philosophy of Confucianism still has specific Vietnamese values in the current society.

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The article attempts to conceptualize the nature of managerial knowledge in traditional Chinese culture and the possibility of using methodological potential of current sociology of knowledge for this task. The role and significance of cognitive problematics in the history of old China have been formulated, Confucian type of knowledge has been analyzed; the placein this ancient management knowledge has been considered a statement on formation of predetermination of social consciousness of the Chinese has been substantiated. A conclusion on historical significance, productiveness and potential of Confucian sociology for formation of sociocultural mechanism of management of China has been made.

Throughout history, debates, assessment and handling of Confucianism have constantly taken place both in Vietnam and overseas. The paper analyzes four aspects as follows: (i) different approaches to Confucianism, (ii) Confucianism - a dualistic doctrine, (iii) a Confucian scholar - a dual personality, and (iv) Vietnamese Confucianism then and now; from which some conclusions are drawn. [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]

Philosophers of different cultural traditions have written extensively on the nature of the human being. In the ancient times, Aristotle contended that human beings are not naturally good but are led to be good in the society through education. He also expounded a doctrine of the golden mean, a kind of middle-way philosophy, as a theory on how human beings learn to be good, achieve happiness and live the good life. In the modern times, Hobbes, Locke and Rousseau also provided some political reflections on these topics. Other cultures apart from the West have developed explanations on the nature of human beings. For instance, Confucianism in the East talks about the nature of human beings in their natural conditions and prescribes a middleway doctrine for the ultimate happiness of human beings in the society. This paper takes a comparative approach to understand the areas of convergence and divergence in the thoughts of Aristotle, Confucius and Rousseau on the middle-way philosophy and the natural goodness of man. This is necessary in order to know the points at which various cultures and philosophical traditions or thought systems in the world can connect and overlap or differ on certain philosophical matters. [ABSTRACT FROM AUTHOR]

Hermeneutic philosophy, and Paul Ricoeur’s formulation of hermeneutics in particular, faces a serious challenge, not from external sources, but from internal proponents of the program. In what might be called the Collapse Challenge, Ricoeur’s understanding of the hermeneutic circle is criticized for making use of structuralist methods that are no longer considered viable. Rather than look to replace Ricoeur’s work with an external model, the present essay draws on his late model of translation to suggest two viable paths forward beyond the Collapse Challenge. To develop these paths, the essay gives two concrete cases, one using Confucian philosophy, which is comparative, another using Aztec philosophy, which is syncretic.