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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]

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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]

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 essay tracks how Grace Lee Boggs's lifelong engagements with Chinese political thought and US revolutionary praxis co-developed. We first show that Lee Boggs's concepts of roles and revolution drew on Confucian and Maoist philosophy; we next show that Lee Boggs later traced alternative, US-based genealogies of both concepts, just as she engaged more deeply with Asian American activism. Lee Boggs as a reader of Chinese thought tended towards cultural hybridity, transcontinental intimacies, and general intellectualism. We propose that these tendencies could be usefully developed in both Asian American political thought and political theory as a whole. [ABSTRACT FROM AUTHOR]

This study aims to explore how Confucius is recharacterised in the multimodal translation of The Analects from verbal (analects) to verbal-visual (comics) texts. The focus is on the interpersonal/interactive meaning in Systemic Functional Linguistics and visual social semiotics. Parameters of MOOD and MODALITY are used in discussing the verbal mode in both source and target texts, and the system of CONTACT, SOCIAL DISTANCE, INVOLVEMENT, POWER, AFFECT, PROXIMITY and MASS/AMOUNT are employed in describing features of the visual mode in comics. The quantitative results show that Confucius has been recharacterised from an authoritative teacher in the source text into different images in four comic adaptions, i.e. a detached truth transmitter in Mori [2002. Dongfang Zhidian Shengshu: Manhua Lunyu. Beijing: Jiuzhou Press], an affable wiser in Tsai [2005. Confucius Speaks: The Message of the Benevolent. Beijing: China Modern Publishing House Ltd.], a superior mentor in Zhang [2007. Manhua LunYu. Hangzhou: Zhejiang People’s Publishing House.], and a popularised teacher in Chen [2021. Banxiaoshi Manhua Lunyu. Shanghai: Wenhui Press]. It is argued that the different images of Confucius reconstrued in four translations can be better understood in terms of the context of translation, in which translators’ identity, translation purpose, target reader and historically accepted image of Confucius are finally explored. [ABSTRACT FROM AUTHOR]

Both Plato and Confucius were deeply concerned with moral cultivation and political leadership, topics that were inherently gendered in ancient patriarchal societies. I show that both thinkers focused their discussions on concepts that were associated with male aristocratic ideals of gentlemanliness. Yet while Confucian texts emphasize moral behavior and ritual to beautify the male body (shen 身), Plato focuses on the cultivation of a non-physical soul, which women also possess. Various theories have been proposed to explain this difference in their understandings of the self, but when we bear the gendered nature of their inquiry in mind, an important difference takes center stage: for Socrates, the male body is an object of sexual desire. This paper highlights the influence of homoerotic desire in Plato’s unique approach to gentlemanliness, offering a new perspective for comparing these philosophers' views on gender, cultivation, and leadership. [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. [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]

Copyright of Journal of Hangzhou Normal University (Social Sciences Edition) / Hang Zhou Shi Fan Da Xue Xue Bao She Hui Ke Xue Ban is the property of Editorial Office of Journal of Hangzhou Normal University (Humanities & Social Sciences Edition) 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 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.

Inclusive education is a key global agenda that is primarily driven by concern for children's rights. In China, the term is a translated, introduced, foreign concept. The localised practice of inclusion is encapsulated in the policy of Learning in Regular Classrooms, which not only adopts the narrow sense of inclusion for children with disabilities, but it is also dominated by the medical model of disability. An explicit rights-based philosophical foundation for inclusion that is widely accepted and internalised by local Chinese teachers and schools appears largely absent. This paper explores how Confucianism as a moral philosophy may be compatible with the rights discourse and may provide the necessary moral strengths and philosophical base to support inclusion in Chinese schools. The conclusion highlights the needs to pay attention to how teachers' deeper values, motivation, and drives can facilitate inclusive efforts, and also calls for a more explicit human rights discourse to develop in China in the long term. This paper explores the possibility of using the moral philosophy of Confucianism, rather than relying on the explicit language of human rights, to offer theoretical advocacy for inclusion in China. The rich legacy of Confucianism may offer the necessary moral strengths and philosophical convictions for Chinese teachers and schools to become inspired and empowered to take more inclusive initiatives in a bottom-up approach. Confucianism as a moral philosophy is compatible with the international human rights discourse. While a more explicit human rights discourse in China needs time to develop, Confucian principles such as datong (great harmony), ren (benevolence), as well as its educational believes and human rights ideas, may offer readily-available and more accessible inspiration and support for the inclusive education for children with disabilities in line with the social and human rights models. Re-examining traditional cultural values may shed light on modern effective teaching practices. [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]

This essay argues that Confucian ritual propriety (li 禮) and Aristotelian habit (hexis, ἔξις) play analogous roles within their respective ethical systems and that we can come to appreciate important dimensions of each category by juxtaposing it with the other. Despite numerous and deep dissimilarities, both li and hexis work to organize and publicize emotions and dispositions, ground true moral quality in phenomenally-present activity, and (leveraging insights from Marcel Mauss) contribute to shaping and actualizing an agent's body and behavior. The essay unpacks several semantic subtleties of li and hexis, and attempts to respond to alleged disanalogies. Finally, the success of a such a li-hexis analogy reveals the ways in which Aristotle's virtues are more socially contingent and Confucian morality is less particularistic than is often allowed; which in turn, I argue, lessens some of the distance between virtue-based and role-based ethical frameworks. [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]

Catholic education faces a number of serious challenges including cultural and political disrespect for, and hostility towards religion in general and Catholicism in particular, and lack of knowledge of, and commitment to, Catholic beliefs and values among Catholic educational administrators, school managers, teachers, and other staff, as well as the diminishing percentage of even nominally Catholic staff. I set these matters within the context of broader challenges surrounding Catholic education, deriving from three cultural movements: the reformation, the emergence of liberalism, and the scientific revolution, which undermined the synthesis of scripture, theology, and speculative and practical philosophy achieved in the high middle-ages. I propose in response a creative critique showing that what is of authentic value in modernity can be accommodated within the traditional synthesis. I also connect that tradition with strands of eastern philosophy suggesting that the movement of people, ideas, and traditions from Eastern cultures into historically Western societies provides an opportunity for further synthesis of a wisdom-based approach to education. [ABSTRACT FROM AUTHOR]

Background: The modern era has witnessed the emergence of several influential Chinese thinkers whose philosophical ideas have left a lasting impact on society, both in China and beyond. This study aims to delve into the philosophical contributions of these thinkers and assess their practical influence on contemporary thought and culture. Materials and Methods: To achieve our objective, we conducted an extensive review of the writings, speeches, and documented ideas of prominent Chinese thinkers from the modern era. This involved a comprehensive analysis of their philosophical works, biographies, and the socio-political context in which they lived. We also examined their influence on various aspects of society, such as politics, ethics, education, and cultural development. Results: Our research revealed that several Chinese thinkers, including figures like Confucius, Sun Yat-sen, Mao Zedong, and others, have made profound contributions to the realm of philosophy. Their ideas have played pivotal roles in shaping the political landscape, guiding social ethics, and informing educational systems in China and abroad. The practical influence of their philosophies extends to governance, intercultural dialogue, and the promotion of harmony and stability. Conclusion: This study underscores the enduring significance of the philosophical contributions of modern Chinese thinkers. Their ideas continue to inspire and shape contemporary discourse, with applications in governance, diplomacy, and societal values. Understanding the rich philosophical heritage of these thinkers is essential for comprehending China's role in the global arena and fostering cross-cultural understanding. [ABSTRACT FROM AUTHOR]

This article explores the concept of divergent value systems and the potential risks of abandoning religion. It argues that while every society develops its own value system, secular values cannot fully replace traditional religious ethics. The article raises questions about whether different value systems can replace traditional systems of morality associated with religion and examines the definitions of values and the value system. It also discusses the relationship between values and society from the perspectives of Western and Islamic cultures, emphasizing the importance of understanding cultural and philosophical backgrounds when interpreting values. Additionally, the article provides an overview of the value systems in Eastern civilizations, focusing on Japan, China, and India, and highlights the historical and cultural influences on these value systems. It acknowledges the diversity within these societies and the ongoing challenges they face in reconciling different religions and cultures. The article concludes that a value system should complement traditional moral systems rather than replace them, and that religion provides an important basis for ethical behavior. [Extracted from the article]

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 Journal of Philosophy, Culture & Political Science is the property of Al-Farabi Kazakh National University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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.)

The article aims to present Eliza Orzeszkowa’s unusual publicist voice on the question of women’s equal rights. The unusualness is related to her use of Confucius as a figure of transfer, as well as her referring to the scientific and doctrinal fragments of his Chinese philosophical and social teachings. Eliza Orzeszkowa’s passion for journalism resulted in a series of statements on the so-called woman question. In 2020, nonredacted parts of the manuscript of a study on women’s equal rights, found in Vilnius by Iwona Wiśniewska, were published in print. The writer devoted first parts of her text to the position of woman in ancient cultures. She referred, inter alia, to Confucius’ philosophical thought, which she adopted as one of the points of departure for defining her own vision of equal rights. However, she drew on the Confucian themes from secondary sources, citing the study of Edward Prądzyński. An important channel for transmitting the Confucian thought to Europe was the thought of the Enlightenment, which, as Grażyna Borkowska argues, is crucial for the discussion of the writer’s position on the woman question. [ABSTRACT FROM AUTHOR]

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]

In Western political philosophy, democracy is generally the dominant view regarding what the best form of government is, and this holds even in respect to promoting minority rights. However, I argue that there is a better theory for satisfying minority interests and rights. I amass numerous studies from the social sciences demonstrating how democracy does poorly in accounting for minority interests. I then contend that a particular hybrid view that fuses a meritocracy with democracy can do a better job than democracy in accounting for minority interests and in having more equal rights and fair policies coming from the legislative and executive branches. Finally, I defend this thesis from numerous counters. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Educational Science of Hunan Normal University is the property of Hunan Normal University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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]

Copyright of Humanitas Taiwanica is the property of National Taiwan University, Humanitas Taiwanica 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 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.)

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 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.

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]

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.