My friends, what I intend to do here is not simply to present a thesis. Rather, I will follow the main subject of this seminar, namely "The Possibilities and Questions in the Teaching and Transmitting Chinese Philosophy," concentrating in this lecture on the core concepts of neo-Confucianism.

Confucianism, since the time of Confucius, emphasizes “practical wisdom” as the realization of philosophy. This approach accentuates the practical aspects of wisdom rather than the analytical rationale of the intellect. Emphasis on practical wisdom persistently reinforces a moral foundation that is not differentiated from personal virtue. At the same time, practical wisdom in Confucianism stresses self-cultivation, or the complete transformation of the self, derived from the internal state of the heart/mind (xin 心). Finally, Confucian insists that practical wisdom must be (...) transformed into practical action. (shrink)

Feng Youlan’s Xin Shixun 新世训 (New Treatise on the Way of Life) written in the late 1930s differed from traditional moral teachings because it focused on nonmoral life lessons and how to virtuously pursue success. It advanced an interpretation of traditional virtues as life lessons for young people, so that these virtues could transform an individual life in modern society. Thereby the morals of ancient sages could transfer to the modern, individual, and morality. The problem is just how the ideals (...) of traditional Chinese culture have adjusted themselves to modern society. Following the phrase after-virtue , this effort can be called a pursuit of after-sage. (shrink)

At one time, modern historians had come to be accustomed to using the paradigm of "Western challenge-Chinese response" to describe the development of modern China since the Opium War. However, in the past few decades, some scholars have begun to offer a very different opinion and argument. This is not only because Arnold J. Toynbee's "challenge and response" theory has continued to be repeatedly criticized and examined in a more unfavorable light, but also because people have come to believe that (...) the lessons of Chinese history over the past century and a half cannot simply be summarized as an outward response to the modern civilization, or the civilization of modernity, represented by the West, and that the conflict between the two—[i.e., between China and the West] must be resolved only through China's own modernization. Nonetheless, from a macrocultural perspective, the question of how a premodernistic Chinese culture may produce a creative response to the modernized culture of the West has remained and to a certain extent remains today a major topic for the study of the culture of modern and contemporary China. In a fundamental sense, the ebb and flow and the interweaving between the stubborn cultural identity of a cultural conservatism that was, and is, deeply rooted in a powerful spiritual-cultural tradition on the one hand and the antitraditional consciousness which is produced out of an urgent, even desperate concern for modernization on the other hand has formed the basic framework of the culture of modern China. (shrink)

To counter the tendency of making Confucianism "localized" and thereby turning Confucianism research into research of local social history, the author criticizes this tendency and thinks it is unilateral to emphasize or stress the importance of a small unit's locality, but ignore the oneness of the distribution of Confucianism and the universality of Confucian thought. The thesis emphasizes that the main schools of Confucianism in the Song and Ming Dynasties are all not local ones and cannot be reduced to reflections (...) of some local need and social structure. The author points out that we need to self-examine the following phenomena: aggrandizing the function of local social structure to culture and thought, coming down academic schools to reflections of local social benefits, opposing this kind of research to the research of thought itself, thus rejecting philosophical research and analysis of thought itself. (shrink)

Confucianism, since the time of Confucius, emphasizes the significance of “practical wisdom” as the realization of philosophy. This approach accentuates the practical aspects of wisdom rather than the analytical rationale of the intellect. Emphasis on practical wisdom persistently reinforces a moral foundation that is not differentiated from personal virtue. At the same time, practical wisdom in Confucianism stresses self-cultivation, or the complete transformation of the self, derived from the internal state of the heart/mind.

On August 16, 1993, the People's Daily devoted an entire page to a signed article entitled "Traditional Chinese studies quietly on the rise at Yanyuan" [Yanyuan is the name of the ancient park in the northwestern suburbs of Beijing, where Beijing University is currently located.—Tran.]. Based on the first volume of Guoxue yanjiu , which was edited and published by the Beijing University Chinese Traditional Cultural Studies Center, the article carried a report on the current status and results of studies (...) in Chinese traditional culture by scholars at the university. Since this was the first time since 1989 that the People's Daily had devoted extensive space to a report on Beijing University, the article drew positive reactions there. Later, due to active participation by the media, the view has naturally emerged in other circles and abroad to the effect that a "Chinese Traditional Studies Heat" is springing up on the Chinese mainland. Today, the impression that a Chinese Traditional Studies Heat is sweeping China is further strengthened as people look back at the great increase, since the 1990s, in the number of publications related to traditional culture, as well as the two grandiose activities commemorating Confucius in 1989 and 1990. But, in fact, there has been no extensive Chinese Traditional Studies Heat of a nationwide scale, and the media's frequent use of the term "heat" is no more than a formulation used in news propagation. (shrink)

Culture is not a constant and unchanging entity. It is the process and entirety of change in time and space. Hence, at any time, culture is in motion and, in this sense, the historical course of China's culture throughout the twentieth century may be said to have been an enormous process of cultural movement. However, the term "cultural movements," as generally discussed, always refers to a specific socio-cultural process that takes place and ends within a given time and space, possesses (...) definite conceptual connotations and orientations and, especially, is made up of the cultural activities of intellectuals and has considerable scale and influence. Judged by this standard, China's cultural history in the twentieth century is filled with various cultural debates and phenomena that go under the name of "movements." The only cultural movements that may be said to have gone beyond regional and local boundaries are the New Culture movement, which occurred around the time of the May Fourth movement, and the Culture Heat that swept mainland China in the 1980s. (shrink)

No Matter What the original meaning of "Ru" was, looking at it from the perspective of the history of philosophy, the image of "Ru" as portrayed by other schools in the Warring States period was infused with the characteristics of Confucianism of that time. The self-understanding of Warring States Confucians expressed by their employment of the character "Ru" clearly displayed Ru's character as well as the main points of the Ru school, namely Confucianism. In particular, the words and thoughts of (...) Xunzi, the great Confucian master, on "Ru", epitomize Pre-Qin Confucian's understanding and expectations of themselves, and also reflect the Confucian new pursuit in facing the age of the uniflcation of Qin. /// 不管"儒"字在宇源上的原始意义如何，从学术史的观点来看，战国时代的 其他学派对"儒"的思想刻画，己经鲜明地呈现出儒家的思想特质:而战国儒学在 运用"儒"字上所表达的自我理解，更突出显现了"何为儒之人格，何为儒家的学 说宗旨"在当时的通行理解。尤其是，战国末期的儒学大师苟子对"儒"的理解， 作为战国时代评论各家"儒"的总结性代表，集中体现了先秦儒家的自我理解和自 我期许，同时也反映了儒家因应秦的统4 的时代即将到来的新的追求。. (shrink)

Drawing on the core values of western civilization, the author refines the counterparts in Chinese civilization, summarized as four core principles: duty before freedom, obedience before rights, community before individual, and harmony before conflict. Focusing on guoxue or Sinology as the basis of his approach, the author provides detailed explanations of traditional Chinese values. Recent scholars have addressed the concept of guoxue since the modern age, sorting through it and piecing it together, which has produced an extremely abundant range of (...) information. However, given that the concepts and theories involved have been left largely unanalyzed, this book develops a theoretical treatment of them in several important respects. First, it analyzes the mindset of guoxue, examining the dominant ideas and values of the era from which the term "guoxue" arose, focusing on its connection to early changes and trends in society and culture, and distinguishing three key phases of development. Past scholars mainly had in mind the range of objects studied in guoxue when defining it, and what this book underscores is the meaning of guoxue as a modern body of research. Secondly, it assesses several phases in the modern evolution of the body of guoxue research from the beginning to the end of the 20th century, id est, ending with the later phase of the National Heritage movement. Third and lastly, the book explores the various main modes of modern guoxue, which correspond step by step with the evolutionary phases of guoxue research. (shrink)

In this book, the author adopts the methodology of "discussing philosophy by studying history of philosophy". The chapters in the book discuss the essential content of The Study of Renxue Ontology, Ren's development in pre-Qin (before 206BC) and Han period (206BC-220), Ren theories in Song Dynasty (960-1279) and Ming Dynasty (1368-1644). It covers topics ranging from Confucius and Mencius' classic theories to Li Zehou's ontology of emotions as well as the development of Ren in the historical context and its contemporary (...) interpretations. The book develops the theory of Ren and Taoist style of classical Confucianism while critically incorporating modern Chinese philosophical ontology. The resulting philosophical construction incorporates classical Confucian Ren theory and classical Confucian Ren theory and the continuation of and responses to the arguments of modern Chinese philosophy, thus offering a comprehensive and innovative coverage of contemporary Chinese Confucianism. The book combines Chinese contemporary cultural heritage and creative development to promote contemporary Confucianism and harmony between China and the world. (shrink)

Ben shu ba zhe xue shi yan jiu, bi jiao zhe xue yan jiu, wen hua wen ti yan jiu he wen xian shi liao yan jiu he wei yi ti, dui Wang Yangming zhe xue de nei rong jin xing le quan mian he shen ru de fen xi, bing dui qi zhe xue de nei rong jin xing le quan mian he shen ru de fen xi, bing dui qi zhe xue de bu tong fa zhan jie duan (...) jin xing le xi zhi de kao cha, li tu cheng xian chu Wang Yangming zhe xue de ji ben xing ge he zheng ti mian mao. (shrink)

Detailed summary in vernacular field only.

本书收录了中国哲学史大家陈来先生近年来关于新儒家一系列研究文章，从对“哲学”概念的理解谈起，详细讨论了20世纪中国哲学方面具有创造性的新儒家代表人物如熊十力、马一浮、梁漱溟、冯友兰等学者对儒学的创新和 发明。.

The purpose of this study was to explore whether the performance of the green innovation brought positive effect to the competitive advantage. This study found that the performances of the green product innovation and green process innovation were positively correlated to the corporate competitive advantage. Therefore, the result meant that the investment in the green product innovation and green process innovation was helpful to the businesses. This study argued that the businesses should cognize the correct value and positioning of the (...) green innovation. (shrink)

This study uses a rational ethical decision-making framework to examine the influence of moral intensity (potential harm and social pressure) on whistleblowing intention and behaviour using organisational commitment as a moderator. A scenario was developed, and an online questionnaire was used to conduct an empirical analysis on the responses of 533 participants. The mean age and years of work experience of the respondents were 31 and 8.2 years, respectively. The results show, first, that while moral intensity is correlated with whistleblowing (...) intention, only the potential harm is positively correlated with such intention. Second, potential harm and social pressure differentially affect whistleblower choice of using an internal or external channel. Third, organisational commitment has a moderated mediation effect among moral intensity, whistleblowing intention and behaviour. Fourth, whistleblowers may be grouped into four conceptual types: indifferent, rebel, mature and spoil. Finally, theoretical and managerial implications of the findings are discussed. (shrink)

This essay focuses on the unity of several virtues in pre-Qin Confucians. Confucius maintains the proper application and coherence of such virtues as benevolence, wisdom, trustworthiness, straightforwardness, courage, and firmness. Further, Confucius takes benevolence and nobility as characteristic of human being. Particular attention is paid to the distinction and relationship between virtuous characters and virtuous actions.

This study explores the psychological mechanism underlying and the boundary condition affecting the relationship between leader unethical pro-organizational behavior (UPB) and subordinate silence. Drawing on social cognitive theory (SCT), we posit that leader UPB may decrease subordinate moral ownership, which in turn might trigger subordinate silence; we further hypothesize that corporate social responsibility (CSR) directed toward employees may weaken the relationship between leader UPB and subordinate moral ownership as well as the indirect relationship between leader UPB and subordinate silence via (...) subordinate moral ownership. A time-lagged survey of a sample consisting of 304 leader–subordinate dyads located in China supports the hypothesized moderated mediation model. This research explores the consequences of UPB and provides guidelines for practitioners. (shrink)

With the worldwide spread of the Internet, human activity has become permeated by digital media, which shapes communication and interaction and speeds up the improvement of the experience and diffusion of museum exhibitions. Contemporary museums must understand their audiences, especially with respect to online preferences and surfing involvement experiences. Museums are changing in an effort to attract young netizens to access and use museum resources. Virtual museums are increasingly using digital exhibitions to preserve and apply their collections and establishing online (...) community platforms to interact with young people. This study investigates the underlying mechanism of online community characteristics that enhance audiences’ emotional resonance and involvement. Results from a questionnaire survey of Taiwan undergraduate students show that perceived relevance and esteem improve their emotional resonance, which can attract new people and maintain existing relationships within their communities. Following flow theory, maintaining community relationship characteristics increases emotional resonance, which, in turn, enhances user involvement, but we found only small significant effects of emotional resonance on involvement. These findings illuminate the mechanism of the attitudinal relationship building and maintenance for online museum communities and advance the practical contributions of online museum community use and effects. (shrink)

本书是研究现代中国哲学的专著, 可说是一部现代哲学史. 全书以梁漱溟、熊十力、冯友兰等人为主干, 以心学和理学的交错为中心线索, 分析了这些现代中国哲学家在20世纪遇到的问题及其理论思考和努力.

本书主要内容包括:史料困境的突破与儒家系谱的重建;郭店竹简《性自命出》篇初探;竹帛《五行》为子思、孟子所作论;竹简《五行》分经解论:《五行》章句简注;竹简《五行》与子思思想研究等.

本书的内容, 是属于中国哲学思想史上的"道学"与"心学"的考论研究, 故最初拟命名为"道学与心学". 此一主题, 如果用日本学界习用的说法, 也可名为"朱子学与阳明学". 考虑到此种题目的著述所在多有, 故定今名, 以示区别.