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In ancient China, art has never been a substitute for the category of 'truth' in the sense of Western aestheticism, but a mimic for goodness and beauty. The image in traditional Chinese aesthetics never transcended the idea to the level of Western abstraction, and that is because the artistic expression bore a social synthesis, rather than metaphysical, between human beings, reality, and the world. However, the Ming Dynasty introduces a Dionysian discourse that challenges the Apollonian tradition. [ABSTRACT FROM AUTHOR]

In recent years, efforts have been made to reevaluate the tradition of Chinese historical thought and writing. This article seeks to further these efforts and offer a new understanding of the characteristics of historical writing in traditional China. It argues that, at the level of practice, traditional Chinese historians, like their counterparts in the rest of the world, were deeply concerned with establishing and communicating facts in historical writing. Their separation of commentary and narrative in order to practice "straight writing" of the latter is a telling example, one that evolved into an enshrined tradition over the long span of imperial China. At the theoretical level, Chinese historians also consciously explored the ways in which truthfulness in history could be reconciled with the ethical responsibilities they perceived and sought to assume in and for their time. This quest did not stop at the level of "praise and blame" for past personalities and events. Rather, their practice amounted to an effort, epitomized by the historical practice of the Song period (960–1279), to search for the metaphysics of historical morality, or the immanent and overarching principles that guide human society. [ABSTRACT FROM AUTHOR]

This essay challenges moral exemplarist interpretations of the Analects by focusing on exclusivist attitudes and actions exhibited by Confucius as he is portrayed in the Analects. Attention is drawn to what may be plausibly interpreted as culturalism and speciesism in the Analects. The case for culturalism in the Analects turns on a recurrent distinction therein between the Huá (Chinese) and Yí (non-Chinese; peoples outside of China proper), the latter commonly cast as barbarians—a term deployed similarly to yí being mán (rough; reckless). The case for speciesism in the Analects turns on a number of passages of the Analects recommending a privileging of human interests over those of non-human animals. Acknowledgement of forms of Confucian exclusivism ought to provoke contemporary audiences to critically examine the text and to consider carefully that which ought to be regarded as exemplary and worthy of admiration and emulation in their own lives. [ABSTRACT FROM AUTHOR]

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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]

Among contemporary liberal political theorists in the West, there appears to be a standoff between two camps. One camp promotes tighter social bonds through collective responsibility and patriotic fellow-feeling while the other insists on the need for relaxed social bonds through respect for individual freedom. This essay shows how two Vietnamese thinkers—Ho Chi Minh (1872–1969) and Nguyen Manh Tuong (1909–1997)—can help move this intractable debate about collective responsibility and individual freedom beyond statements of principle to a more pragmatic discussion of what should be done to maintain a healthy polity. They present an alternative to the static standoff, arguing that dynamic oscillation between two activities can forge national fraternal solidarity while also respecting individual freedom when the needs arise: 'criticism and self-criticism' which tightens social bonds, and 'liberal self-exploration' which relaxes social bonds. [ABSTRACT FROM AUTHOR]

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]

China does not have a unified and consistent ethical understanding. Ethics have to be mostly conceived and applied in personal terms. At the negotiation table, parties bring their own moral principles and values from their cultural background, education, and experience. Justice principles anchored in Chinese moral philosophy clearly take precedence over legal justice principles. For a Chinese negotiator, striking a deal is a process of balancing between two contradictory sets of values: Confucius' notions of rightness, and those of modern distributive (and procedural) justice. Now, distributive justice implies a whole range of criteria, such as rewards according to efforts, merits, and contribution, as well as need. Equality is still not on the Chinese justice agenda. Fairness has to find its own way between guanxi requirements, traditional nepotism, the influence of symbols, propitious numbers, references to ancestors, feng shui, and astrology. [ABSTRACT FROM AUTHOR]

Since ancient times, thinkers have always emphasized the role of education in improving people and improving society. Confucius (551-479 BC) named Qiu, self-titled Trong Ni was a famous philosopher, politician, and educator in ancient China. Confucius's ancestor was a person from the Song state who moved to the country of Lu. He was born in the country of Lu - where many cultural heritages of the Zhou Dynasty are preserved. Confucius is one of the important delegates who laid the foundation for education in the world in general and in China in particular. For the first time in history, education was promoted and spread widely among the people. To promote his education effectively, Confucius built a rich system of teaching methods and an ideal model in society. With those outstanding features, Confucius's educational thought has contributed valuable experiences to the treasure of human educational theory in general and the history of ancient Chinese education in particular. [ABSTRACT FROM AUTHOR]

Copyright of Brazilian Journal of Education, Technology & Society (BRAJETS) / Cadernos de Educação Tecnologia e Sociedade (CETS) is the property of Brazilian Journal of Education, Technology & Society - BRAJETS 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 offers a reappraisal of Chen Huanzhang's The Economic Principles of Confucius and His School (1911): the published version of his doctoral thesis, completed at Columbia University. The book came with introductory testimonials from Columbia professors Friedrich Hirth and Henry R. Seager that have been read as "accolades," while reviews from J. M. Keynes and E. A. Ross have been singled out as significant badges of merit. It is demonstrated that Chen's version of "Confucianism" had been taken, without express acknowledgment, from Chen's teacher, Kang Youwei, and that the main purpose of Chen's work was to embellish Kang's "Confucianism" in the service of Kang's political cause. It is argued further that Chen's work suffered from manifest deficiencies, some of which were noticed by other contemporary reviewers. As for the "positive" reviews, it is contended that these were directed more at general and incidental features of Chen's work, in ignorance of Kang's influence, while the "accolades" from Hirth and Seager were, respectively, a terse, unelaborated acknowledgment of Chen's "discipleship" of Kang and an unconvincing effort to claim scholarly merit for Chen's work in deference to his participation in Kang's political cause. [ABSTRACT FROM AUTHOR]

This article provides a diachronic panorama of the nineteenth- and twentieth-century Euro-American esoteric images of Confucius. After selected appraisals capturing the polyphony of nineteenth-century notions of Confucius, emphasis is given to spiritualist and Theosophical appropriations. Next, his soteriological elevation and the introduction of fellow Chinese Masters within the Ascended Masters context are explored in relation to the I AM Activity and, specifically, the post-Second World War groups The Bridge to Freedom (present-day The Bridge to Spiritual Freedom) and The Church Universal and Triumphant. Overall, this article traces the transformation of the esoteric Confucius trope, which substantially contributed to the wider public perception of Confucius and Confucianism. [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]

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By employing panel data estimation for the period 2010–2019 we test the economic effects of China's education and cultural diplomacy in 56 Belt and Road countries. For empirical analysis, we used pooled ordinary least squares (POLS). Our empirical finding shows that China's education and cultural diplomacy has a positive and significant impact on trade and economic growth and these findings are robust to the estimation approaches. It is suggested that developing countries from the Belt and Road Initiative should establish collaborations with China to establish "University-Industry Linkages" to capture the knowledge economy and to boost trade, economic and social development. Moreover, the Government of China should also pay more attention to the economic effects of China's education and cultural factors like Confucius Institutes and Universities in policy design. [ABSTRACT FROM AUTHOR]

This study investigates Confucius' views on education and their relevance in the 4.0 era. Confucius is known as "the great model teacher for centuries" for his dedication to education and his thoughts regarding its role, purpose, substance, and teaching techniques. Confucius founded Confucianism. Confucius felt education should be a right for everyone, not just the affluent. "No class difference in school" quickly transforms people's educational views. It makes formal schooling possible for most individuals. The idea of Confucius is innovative because people from all backgrounds desire justice and equality in education. However, a synthesis of Confucius' education concepts based on past research adds to the literature on educational philosophy. Confucius's thoughts help people worldwide understand the incredible education ideas that have ever developed in moral education. The results of this research can be guided and affect modern educational authorities and policymakers. [ABSTRACT FROM AUTHOR]

This manuscript stages the West and China as civilizations rooted in contrasting myths. The Western leading paradigm is the Faustian Man whose ambition created modernity and the tragedy of progress. It is a tragedy already condemned by history but, being Faust's construction site unfinished, it is a tragedy that everyone seems keen to re-enact. On the other hand, China conceived the concept of stability, rather than competition, the key for a durable success. Behind Zheng He's voyages and the Ming Dynasty's choice to go westbound, rather than eastbound, lies an anti-Faustian attitude, the essence of Chinese philosophy, to be read not as anti-modernity but the attempt to shape an alternative modernity. [ABSTRACT FROM AUTHOR]

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]

China does not have a unified and consistent ethical understanding. Ethics have to be mostly conceived and applied in personal terms. At the negotiation table, parties bring their own moral principles and values from their cultural background, education, and experience. Justice principles anchored in Chinese moral philosophy clearly take precedence over legal justice principles. For a Chinese negotiator, striking a deal is a process of balancing between two contradictory sets of values: Confucius' notions of rightness, and those of modern distributive (and procedural) justice. Now, distributive justice implies a whole range of criteria, such as rewards according to efforts, merits, and contribution, as well as need. Equality is still not on the Chinese justice agenda. Fairness has to find its own way between guanxi requirements, traditional nepotism, the influence of symbols, propitious numbers, references to ancestors, feng shui, and astrology. [ABSTRACT FROM AUTHOR]

The last sentence of Chapter 10 of the Analects describes a brief encounter between Confucius and a hen-pheasant, and it does so in puzzling terms, ridden with lexical difficulties. At the same time, intertextual references insert this fragment into the context of Confucius' life mission as well as of Chinese mythological narratives. This contribution assesses the fragment's meaning and significance: Confucius' reaction to the hen-pheasant unveils his evolving understanding of the Heavenly Mandate bestowed upon him. The fragment thus forcefully concludes the chapter in which it is inserted. Additionally, I put forward a hypothesis: the focus of this narrative, coupled with its positioning at the end of Chapter 10, induce us to postulate that it may have been purposefully located at the very center of the Analects, a proposition that reverberates on the way we look at the composition of the book. [ABSTRACT FROM AUTHOR]

Copyright of Taiwanese Journal of Political Science is the property of NTU Press & National Taiwan University, Department of Political Science 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 aim of the present article is to clarify Confucius' views on the political being with typical qualities such as benevolence, ritual propriety, and rectification of names; this is to show the effort of the Communist Party of Vietnam in building the political being by drawing upon dialectical materialism and the methods of comparison, analysis and synthesis, logic, and history. In the history of human thought, Confucius' thought, in particular, and Confucianism, in general, became the ideology of the feudal class during the development of feudal dynasties in China and many other Asian countries, including Vietnam. With a system of world views and especially human views expressed in socio-political, moral and ethical theories, Confucius was the one who laid the foundation for the development of Confucianism in the history of Chinese thought. The view of humans in general and political beings in particular is one of the main contents of Confucius' conception of socio-politics, morals, and ethics. Therefore, in order to successfully build a new socialist man, as well as successfully carry out the socio-economic innovation, it requires us to promote education about the right political ideals, education about the moral qualities of benevolence, propriety, and rectification of names according to Confucius' viewpoint. [ABSTRACT FROM AUTHOR]

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]

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]

The Confucian Analects or Lunyu has had many translations in the English-speaking world, yet Confucius still largely remains a vague, distant, unattractive, and at times confusing figure for the Western reader. It is both necessary and possible to change this situation. This article reviews the limited progress so far in translating Confucius, examines the remaining problems, and suggests some possible remedies. It concludes that translating the Analects is a sophisticated task that requires the translator to juggle demands from both philosophy and literature. To do this, the translator has to be equipped with literary sensibilities, philosophical insight, a thorough understanding of the Confucian text, a grasp of the syntactical differences between English and Classical Chinese, and a sensitivity to style and nuances of meaning. [ABSTRACT FROM AUTHOR]

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]

In 1930, the British economist John Maynard Keynes predicted that by 2030 people would work only fifteen hours per week and enjoy more free time and leisure, that we would return to "principles of religion and traditional virtue," declaring "love of money morbid, semi-criminal, and semi-pathological," and that "we shall once more value ends above means." But today, we do not see that this prophesy has proven true. Something must have gone wrong. We do not sufficiently know the distinction between needs and wants, absolute values and relative values, what a good life is, and how to live it. In this essay, I will present and discuss ideas from Confucius, Aristotle, Zhuangzi, and the Stoics that I think are deep and meaningful and can help us free ourselves from evolutionary programming and blind belief in economic and technological growth. [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 IUG Journal of Islamic Studies is the property of Islamic University of Gaza 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 offers a broad-ranging comparison of practical philosophy in the West and in China with a view to enabling not only better mutual understanding between the two sides but also better self -understanding on each side. Contrary to widespread Western conceptions that Chinese practical philosophy may have contributed some important principles in first-order morality but has contributed little in the area of meta-ethics as compared to the West, it is argued here that Chinese practical philosophy did indeed make important contributions in first-order morality, but that in addition it is generally superior to Western practical philosophy in the area of meta-ethics. There are, however, certain exceptions to this rule on both sides. In the end, therefore, a comparison of the two traditions can contribute not only to a better mutual understanding, but also to a better self-understanding and improvement on each side. [ABSTRACT FROM AUTHOR]

This essay explores the correlation between shu 恕 and ren 仁 in Confucius' teachings and its broader implications concerning the role of the golden rule. It first shows that whereas the golden rule is premised on equality between agent and recipient, Confucius' correlation of shu with ren aims mainly at establishing a more solid foundation for the hierarchy-specific duty of the ruler to care for the ruled. It thus reveals that this conflict arises from the golden rule's incompatibility with asymmetrical relationships, a long-standing issue concerning its validity as a moral axiom. It then addresses this conflict by demonstrating that the golden rule can effectively function in conformity with humanity even in asymmetrical relationships by way of inducing an agent's viewpoint to shift from existing sociopolitical asymmetry to one-to-one human equality. On this basis, lastly, it examines the concurrence of the ideas of shu, human nature, and ren in ancient China. [ABSTRACT FROM AUTHOR]

This study analyzed themes from the Analects to present the particularities of Confucius' teaching. The main discussion is about Zigong, who appears the most frequently in the Analects. This paper contains two parts: the form and theme of the questions and answers; a glimpse of Confucius' teaching philosophy. The question- answer format in the Analects is simple. This is not only due to difficulty of recording Confucius' words but also because Confucius' "practice-oriented" teaching was expressed in the form of simple words, expressed as roundabout prompts and suspenseful questions. The three themes in the questions and answers of the Analects include: 1) gentlemen "putting actions first", 2) the "holistic view of man", and 3) suspenseful questions which lead students into their inner experience and achieve the ultimacy in man. The analysis shows that, Confucius, as a teacher, is both a forerunner, a discerner of people and characters, a waiter, a timely redirector, and a consistent "non-dualist". These concepts and teachings are still inspiring even today. [ABSTRACT FROM AUTHOR]

In the history of human thought, Confucius' thought is prominent in Chinese philosophy. The value of Confucius' philosophical thought has transcended space and time and influenced the social life of China, Vietnam, and the world. In general, Confucius thought in particular and Confucian ideas became the ideology of the feudal class during its development through feudal dynasties in China and many other Asian countries, including Vietnam. The report describes the educational philosophy of Confucius. The article clarifies the limitations and existing values in the educational innovation of Vietnam today. The paper uses dialectical materialism methodology and synthesis, analysis, and comparison methods to explain the system of views on education, educational objects, educational program content, and educational plans to educate people in socio-political and moral ways to stabilize society. The article also clarifies Confucius's thoughts as the man who laid the foundation for the development of Confucianism in Chinese history. [ABSTRACT FROM AUTHOR]

The crisis sense should be generated in the Yin and Zhou Dynasties and be popular in at least in the Spring and Autumn Period. The ancient cultural classics such as The Book cf Songs, The Book cf History, The Book cf Changes and The Book cf Rites Wore Confucius, are all the rational or artistic embodiments of the crisis sense. Confucius reveals the crisis sense in ancient culture and spread it to later generations. In the crisis sense and the spirit of advocating etiquette ( reason) of Chinese culture, the rise and fall of the group' s destiny and the social harmony and order are emphasized. Therefore, its value orientation must be moralism, thus forming its ethic education proposition of cultural development, which constitute a different cultural model from the evolutionism of the West. [ABSTRACT FROM AUTHOR]

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Copyright of Contrastes: Revista Internacional de Filosofia is the property of Contrastes: Revista Internacional 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.)

In this paper we take Luce Irigaray's idea of fluid feminine subjectivity as productive for the project of rethinking agency in a collaborative feminist-Confucian context. We discuss how diffused agency in the Analects can be used alongside Irigaray's work to critique contemporary notions of atomic agency. Our argument employs the notions of fluidity and agency in Irigaray and the Analects with concentrations on: 1) similarities between Irigaray's "philosophy of breath" and Confucian ritual; 2) parallels between fluid feminine subjectivity and diffused agency; and 3) a shared concern for the ethical life. We thus see how Confucianism can contribute to contemporary feminist discourse. [ABSTRACT FROM AUTHOR]

Tehpai is one of the events in the series of wedding ceremonies for Indonesians of Chinese descent, for both the Peranakan and the Totok. This ceremony is not religious, and is a custom that has been carried out for hundreds of years. In this modern era, the tehpai custom is still carried out as a cultural ceremony. Why is this custom not considered out of date? What is the thought or idea behind this sustainable tehpai? This ingrained custom is believed to have a philosophical background, from the teachings of Confucius. The purpose of this research was to explore the teachings of Confucius that underlie the tehpai event in the Chinese wedding ceremony. Peirce's theory of semiotics was used to explain the philosophical background. This research found that the concepts of filial piety and family relationship from the teachings of Confucius underlie the tehpai event in the wedding ceremony of those of Chinese descent in Indonesia. [ABSTRACT FROM AUTHOR]

The philosophy of Confucius has often been accused of lacking classical definitions of its core concepts. However, as I shall argue, Confucius systematically used nonclassical definitions—to be precise, operational ones. The notion of operational definition comes from Percy Bridgman's The Logic of Modern Physics (Bridgman 1927) and means that the definiendum is defined by a set of operations that results in determining the meaning of the term in question. In the case of Confucian argumentation, operational definitions are mostly nominal and, in contrast to unambiguous methods of measurement, also context-dependent. This results in there being various yet not mutually inconsistent definitions of one term, and in "paradigmatic examples" playing a crucial role. As I show, this mode of defining things had major implications for the content of Confucius' thought. In fact, many of its forms could be traced back to other Chinese philosophers, including those of non-Confucian provenance. [ABSTRACT FROM AUTHOR]

Yansheng Duke is a special title conferred on descendants of Confucius in the Northern Song Dynasty. The title was only a nominal title at first, but after the establishment of the Jin Dynasty, in order to ease ethnic conflicts and develop national culture, Confucius and Confucianism were strongly advocated. The Jin Dynasty introduced the Yansheng Duke conferment system from the Song Dynasty and made Qufu county magistrate as the hereditary official position of title, so that the post and social status of the descendants of Confucius had been unprecedentedly improved, and also laid the foundation for the later regimes to continue to enhance the identity and status of the title. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

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In this essay, I draw upon Ellen J. Langer's notions of mindlessness and mindfulness to identify and delineate Confucius' views on mindfulness. Langer's theory exemplifies a social-cognitive approach to mindfulness which is a prominent orientation in the extant research. I argue that Confucius, like Langer, rejects mindlessness that is characterised by an over-reliance on automatic responses based on past knowledge and experiences. Furthermore, Confucius supports Langerian mindfulness by underlining the importance of a flexible mindset that is demonstrated through making novel distinctions, appreciating new perspectives and being sensitive to the context. But Confucius' formulation of mindfulness goes beyond Langer's by advocating the setting of one's heart-mind on learning and the application of virtues. A Confucian interpretation of mindfulness debunks an East-West dichotomy on mindfulness and illustrates the harmonisation of the cognitive, affective, moral and social dimensions of mindfulness. [ABSTRACT FROM AUTHOR]

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]

Purpose: This paper provides insights as to how a Confucian-inspired Junzi style of leadership translates into initiatives toward human capital development in Singapore. After reviewing tripartite governance in Singapore, we discuss the character of Confucian leadership: how does this value system inform the moral economy of the Singaporean corporatist model and inherently come to impact upon the conception and significance of human capital. Design/methodology/approach: The case approach was employed using multiple sources of secondary data, supplemented by interviews with high-profile informants in Singapore. Multiple sources led to data triangulation in presenting a mutually consistent set of evidence. The paper also draws from a longitudinal observation of Singapore's industrial relations and human resource development (HRD) policies over the last 10 years since the Global Financial Crisis. Findings: Organized along two thematic areas: governance and human capital development, this paper proposes and finds that governance in Singapore displays an institutionalized form of Junzi leadership that translates into policymaking toward human capital development. Originality/value: This paper brings about an Asian perspective of Junzi leadership toward management and governance. The Confucian value system intrinsic to tripartite governance provides an original heuristic lens that helps shed a light on the significance of human capital development in Singapore. [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]

Education serves the role of preserving and passing down to future generations' valuable aspects of traditions and cultures, forming the building blocks for advanced civilizations. The world is culturally diverse, yet bonds can be created through cultural exchanges, and found a global peaceful coexistence. The transmission of a variety of cultures can be inhibited or promoted by governments, yet civil society has an autonomous and important role. The author discusses examples from her personal experience in teaching music in a variety of cultural and socio-economic settings, and the impact of governmental policies on artistic teaching. The author also establishes why education in the humanities, conscience, music and fine arts form the structural underpinnings of an advanced society and culture that is sustainable and respects human rights for all. [ABSTRACT FROM AUTHOR]

This article explores a Confucian interpretation of creativity with reference to two classics—Analects and Mencius. A Confucian understanding of creativity centers on yi (appropriateness) and is motivated by shu (empathy) for the purpose of broadening dao (Way). Confucian creativity is manifested in two main ways: novelty through original interpretations of the objective world; and appropriateness through flexible responses to concrete circumstances synchronically and diachronically. Two major implications for research on creativity are highlighted. The first is that a Confucian approach to creativity extends the existing research on personal creativity by foregrounding the moral and interpersonal elements. Secondly, Confucian creativity synthesizes novelty and appropriateness, thereby challenging the essentialization of creativity and creative abilities of East Asians. A Confucian conception of creativity transcends a narrow focus on specific creative acts to a broader consideration of the agents, relationships, socio‐cultural contexts and related moral issues. [ABSTRACT FROM AUTHOR]