About this topic
Summary ‘Neo-Confucianism’ typically refers to the revival of classical Confucianism developed between the eleventh and the eighteenth century in China, spanning over four dynasties in Chinese history: Song (960-1279), Yuan (1271-1368), Ming (1368-1644) and Qing (1644-1911). In Chinese intellectual history, neo-Confucianism is standardly divided into two periods: Song-Ming neo-Confucianism and Qing neo-Confucianism. Neo-Confucianism was a new form of Confucianism that came after the dominance of Daoism and subsequently Buddhism within Chinese intellectual circles. Neo-Confucianism revitalized classical Confucianism and expanded the traditional philosophical discourse to new dimensions. Neo-Confucianism invigorated the metaphysical speculation found in classics such as the Yijing and incorporated different concepts and perspectives from Chinese Daoism and Buddhism into its discourse. Neo-Confucians’ metaphysical views lay the foundation for their moral theories. In their various debates, Neo-Confucians touched on the possibility of an innate moral sense and the various means of moral knowledge. In Neo-Confucians’ views, morality takes its root either in the universal goodness of human nature, or in the individual’s moral reflection and cultivation of the human mind. This debate between the School of Nature and the School of Mind was one of the major themes in Neo-Confucianism. Finally, in Neo-Confucianism we see a consistent effort not only to redefine a realist worldview that affirms the world as existing independently of human conception, but also to reassert (after Daoism and Buddhism) a humanist worldview that places human beings at the center of meaning and values. These trends delineate the spirit of Neo-Confucianism.
Key works Other than the short selective translation in the Source Book (Chan 1963, under General Overview), there is little translation of primary texts (the ones available will be mentioned under individual philosopher). Of secondary materials, Makeham 2010 gives the most complete coverage of neo-Confucianism, but it is a collection of essays by different authors. Cheng 1991 is a collection of a seasoned scholar’s essays on Confucianism, and Part III is devoted to Neo-Confucianism.  Both Bol 2008 and De Bary 1981 take the historical approach.  Bol 2008 covers the cultural and political background in which neo-Confucianism emerged and developed, while De Bary 1981 traces the development of neo-Confucian orthodoxy from the Yuan dynasty to Tokugawa Japan. Liu 1998 provides a short beginner’s guide to neo-Confucianism in addition to classical Confucianism.
Introductions

Bol 2008 takes an intellectual historical approach to Neo-Confucianism. It is useful for readers who want to know the historical background of Neo-Confucianism.

Cheng, Chung-ying. New Dimensions of Confucian and Neo-Confucian Philosophy. Albany, NY: SUNY Press. 1991.

This book is a collection of essays by the author, who has been plowing the field for many years and is instrumental in promoting Chinese philosophy in the West. These essays were written over a span of twenty years from 1965 to 1985. Part III of this book contains seven sophisticated papers on key thinkers such as Zhu Xi and Wang Yangming. The final essay, a comparative study on Neo-Confucianism and A. N. Whitehead’s process philosophy, led an important direction for comparative philosophy.

De Bary 1981, written by a distinguished historian de Bary, contains three essays.  The first essay explains the historical and political background of neo-Confucianism in the Yuan dynasty. The second essay analyzes how neo-Confucian orthodoxy was established and fortified.  The final essay traces the intellectual history of neo-Confucian orthodoxy in Tokugawa Japan. This book is probably of interest only to scholars of intellectual history.

Liu 1998 provides a general introduction to Confucianism, and Part II deals specifically with Neo-Confucianism. The analysis is accessible but traditional.

Makeham 2010: This collection contains comprehensive essays that devote to the following Neo-Confucians: Zhou Dunyi, Shao Yong, Zhang Zai, Cheng Yi, Cheng Hao, Hu Hong, Zhang Shi, Zhu Xi, Lu Zuqian, Chen Chun, Lu Xiangshan, Wang Yangming, Liu Zongzhou, Wang Fuzhi, Li Guangdi and Dai Zhen. Each chapter provides solid introduction to the philosopher covered. Individual chapters will not be mentioned separately in the following bibliography.

  Show all references
Related categories
Subcategories:
348 found
Search inside:
(import / add options)   Sort by:
1 — 50 / 348
Material to categorize
  1. Adam D. Bailey & Alan Strudler (2011). Dialogue - The Confucian Critique of Rights-Based Business Ethics. Business Ethics Quarterly 21 (4):661-677.
    Confucianism-Based Rights Skepticism and Rights in the Workplace by Adam D. Bailey - Must even Confucian rights skeptics—those who are, on account of their Confucian beliefs, skeptical of the existence of human rights, and believe that asserting or recognizing rights is morally wrong—concede that in the workplace, they are morally obligated to recognize rights? Alan Strudler has recently argued that such is the case. In this article, I argue that because Confucian rights skeptics locate wrongness in inconsistency with the idea (...)
    Remove from this list | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  2. Y. Cao, X. Chen & R. Fan (2011). Toward a Confucian Family-Oriented Health Care System for the Future of China. Journal of Medicine and Philosophy 36 (5):452-465.
    Recently implemented Chinese health insurance schemes have failed to achieve a Chinese health care system that is family-oriented, family-based, family-friendly, or even financially sustainable. With this diagnosis in hand, the authors argue that a financially and morally sustainable Chinese health care system should have as its core family health savings accounts supplemented by appropriate health insurance plans. This essay’s arguments are set in the context of Confucian moral commitments that still shape the background culture of contemporary China.
    Remove from this list | Direct download (11 more)  
     
    My bibliography  
     
    Export citation  
  3. David Elstein (2012). Mou Zongsan's New Confucian Democracy. Contemporary Political Theory 11 (2):192.
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  4. Raymond Geuss (2010). On Korean Dual Civil Society: Thinking Through Tocqueville and Confucius. Contemporary Political Theory 9 (4):434-457.
  5. Justin Tiwald & Bryan W. Van Norden (eds.) (2014). Readings in Later Chinese Philosophy. Hackett.
    An exceptional contribution to the teaching and study of Chinese thought, this anthology provides fifty-eight selections arranged chronologically in five main sections: Han Thought, Chinese Buddhism, Neo-Confucianism, Late Imperial Confucianism, and the early Twentieth Century. The editors have selected writings that have been influential, that are philosophically engaging, and that can be understood as elements of an ongoing dialogue, particularly on issues regarding ethical cultivation, human nature, virtue, government, and the underlying structure of the universe. Within those topics, issues of (...)
    Remove from this list | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
Song-Ming Neo-Confucianism
  1. Philip J. Ivanhoe (2000). Confucian Moral Self Cultivation, 2nd Ed. Hackett.
    A concise and accessible introduction to the moral philosophy of Kongzi (Confucius), Mengzi (Mencius), Xunzi, Zhu Xi, Wang Yangming, Yan Yuan and Dai Zhen.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
Zhou Dunyi
  1. Ming Dong Gu (2003). The Taiji Diagram: A Meta-Sign in Chinese Thought. Journal of Chinese Philosophy 30 (2):195–218.
    Remove from this list | Direct download (7 more)  
     
    My bibliography  
     
    Export citation  
  2. Youngmin Kim (2008). Cosmogony as Political Philosophy. Philosophy East and West 58 (1):108-125.
    : This essay examines the Diagram of the Supreme Ultimate and its shifting interpretations—those of Zhu Xi (1130–1200) and Wang Tingxiang (1474–1544) in particular—and by doing so explores the significance of ‘‘cosmogony’’ in the Confucian tradition and its significance for the change of political philosophy from the Song dynasty through the Ming. First, through a close reading of Zhu Xi’s commentaries on the Diagram, it is argued that they should be interpreted primarily as a statement of political philosophy rather than (...)
    Remove from this list | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  3. JeeLoo Liu (2005). The Status of Cosmic Principle (Li) in Neo-Confucian Metaphysics. Journal of Chinese Philosophy 32 (3):391-407.
    In this paper, I attempt to make use of Western metaphysical taxonomy to explicate the cosmological variances in Chinese philosophical schools, especially with regard to the debates among the Neo-Confucian thinkers. While I do not presume that Chinese philosophers dealt with the same Western issues, I do believe that a comparative study of this nature can point to a new direction of thinking concerning the metaphysical debates in Neo-Confucianism. This paper is divided into three parts. In Part I, I employ (...)
    Remove from this list | Direct download (8 more)  
     
    My bibliography  
     
    Export citation  
  4. Galia Patt-Shamir (2004). Moral World, Ethical Terminology: The Moral Significance of Metaphysical Terms in Zhou Dunyi and Zhu XI. Journal of Chinese Philosophy 31 (3):349–362.
  5. Robin Wang (2005). Zhou Dunyi's Diagram of the Supreme Ultimate Explained (Taijitu Shuo) : A Construction of the Confucian Metaphysics. Journal of the History of Ideas 66 (3):307-323.
  6. Xianglong Zhang (2006). Flowing Within the Text: A Discussion on He Lin's Explanation of Zhu XI's Method of Intuition. Frontiers of Philosophy in China 1 (1):60-65.
    The author examines He Lin's interpretation of Zhu Xi's method of intuition from a phenomenological-hermeneutical perspective and by exposing Zhu's philosophical presuppositions. In contrast with Lu Xiangshan's intuitive method, Zhu Xi's method of reading classics advocates "emptying your heart and flowing with the text" and, in this spirit, explains the celebrated "exhaustive investigation on the principles of things (ge wu qiong li)." "Text," according to Zhu, is therefore not an object in ordinary sense but a "contextual region" or "sensible pattern" (...)
    Remove from this list | Direct download (7 more)  
     
    My bibliography  
     
    Export citation  
Shao Yong
  1. Anne D. Birdwhistell (1989). The Philosophical Concept of Foreknowledge in the Thought of Shao Yung. Philosophy East and West 39 (1):47-65.
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  2. Anne D. Birdwhistell (1989). Transition to Neo-Confucianism: Shao Yung on Knowledge and Symbols of Reality. Stanford University Press.
    Shao Yung1 Shao Yung (-77) was an extraordinary thinker who lived during an extraordinary age. Among the great thinkers of the Northern Sung (960-), ...
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  3. Anne D. Birdwhistell (1982). Shao Yung and His Concept of Fan Kuan. Journal of Chinese Philosophy 9 (4):367-394.
    Remove from this list | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  4. James A. Ryan (1996). Leibniz' Binary System and Shao Yong's "Yijing". Philosophy East and West 46 (1):59-90.
    The Yijing/Binary System Episode involved Leibniz' discovery of a de facto representation of the binary number system in the sixty-four-hexagram Fu Xi "Yijing." Scholars have left the match unexplained, since they have found no evidence of a forgotten binary number system in ancient China. The interesting similarities and differences are discussed between the thought of Leibniz and that of Shao Yong, both of whom, it is argued, understood and recognized the importance of the double geometric progression in the diagram.
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  5. James A. Ryan (1993). The Compatibilist Philosophy of Freedom of Shao Yong. Journal of Chinese Philosophy 20 (3):279-291.
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  6. Bernard Paul Sypniewski (1998). Don J. Wyatt, The Recluse of Loyang - Shao Yung and the Moral Evolution of Early Sung Thought. University of Hawaii Press, Honolulu, Hawaii. 248 + 92. Notes, Glossary, Bibliography, Index. [REVIEW] Journal of Chinese Philosophy 25 (2):263-267.
Zhang Zai
  1. Wing-Cheuk Chan (2011). Mou Zongsan and Tang Junyi on Zhang Zai's and Wang Fuzhi's Philosophies of Qi : A Critical Reflection. Dao: A Journal of Comparative Philosophy 10 (1):85-98.
    Fuzhi’s philosophies of qi. In this essay, both the strength and weakness of their interpretations will be critically examined. As a contrast, an alternative interpretation of the School of qi in Song-Ming Neo-Confucianism will be outlined. This new interpretation will uncover that, like Leibniz, Zhang Zai and Wang Fuzhi introduced a non-substantivalist approach in natural philosophy in terms of an innovative concept of force. This interpretation not only helps to show the limitations of Mou Zongsan’s and Tang Junyi’s understandings of (...)
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  2. Kai-wing Chow (1993). Ritual, Cosmology, and Ontology: Chang Tsai's Moral Philosophy and Neo-Confucian Ethics. Philosophy East and West 43 (2):201-228.
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  3. Tang Chün-I. (1956). Chang Tsai's Theory of Mind and its Metaphysical Basis. Philosophy East and West 6 (2):113-136.
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  4. David Elstein, Zhang Zai. Internet Encyclopedia of Philosophy.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  5. Ira E. Kasoff (1984). The Thought of Chang Tsai (1020-1077). Cambridge University Press.
    Chang Tsai is one of the three major Chinese philosophers who, in the eleventh century, revitalised Confucian thought after centuries of stagnation and formed the foundation for the neo-Confucian thinking that was predominant till the nineteenth century. The book analyses in depth Chang's views of man, his nature and endowments, the cosmos, heaven and earth, the problems of learning and self cultivation, the ideal of the sage - and how that ideal might be attained. It looks at the intellectual climate (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  6. Jung-Yeup Kim (2011). A Revisionist Understanding of Zhang Zai's Development of Qi in the Context of His Critique of the Buddhist. Asian Philosophy 20 (2):111-126.
    In a comprehensive survey of contemporary scholarship on Zhang Zai's (1020-1077) development of the notion qi ( 'vital energy') in the context of his critique of the Buddhist, I observe that there is a prevalent imposition of a Western concept, namely, 'substance monism', on his understanding of qi . It is assumed that he posits that 'the myriad things ( wanwu )' and 'the vast emptiness ( taixu )' are simultaneously differentiated and unified in that they are but different manifestations (...)
    Remove from this list | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  7. JeeLoo Liu (2012). Moral Reason, Moral Sentiments and the Realization of Altruism: A Comparative Study of Nagel, ZHANG Zai and WANG FUZHI. Asian Philosophy 22 (2):93-119.
    This paper begins with Thomas Nagel’s investigation of the possibility of altruism.1 Altruism, by Nagel’s definition, is “merely a willingness to act in consideration of the interests of other persons, without the need of ulterior motives.” (Nagel: 79) The fundamental question Nagel investigates is: how is altruism possible? The reason why we need to investigate the possibility of altruism is exactly that an altruistic act is not readily exercised; it requires some effort on the part of the agent. Nagel discusses (...)
    Remove from this list | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  8. JeeLoo Liu (2011). Readings From the Lu-Wang School of Neo-Confucianism (Review). Philosophy East and West 61 (2):388-391.
    Remove from this list | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  9. JeeLoo Liu (2011). The Is-Ought Correlation in Neo-Confucian Qi-Realism. Contemporary Chinese Thought 43 (1):60-77.
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  10. JeeLoo Liu (2005). The Status of Cosmic Principle (Li) in Neo-Confucian Metaphysics. Journal of Chinese Philosophy 32 (3):391-407.
    In this paper, I attempt to make use of Western metaphysical taxonomy to explicate the cosmological variances in Chinese philosophical schools, especially with regard to the debates among the Neo-Confucian thinkers. While I do not presume that Chinese philosophers dealt with the same Western issues, I do believe that a comparative study of this nature can point to a new direction of thinking concerning the metaphysical debates in Neo-Confucianism. This paper is divided into three parts. In Part I, I employ (...)
    Remove from this list | Direct download (8 more)  
     
    My bibliography  
     
    Export citation  
  11. Galia Patt-Shamir (2012). Filial Piety, Vital Power, and a Moral Sense of Immortality in Zhang Zai's Philosophy. Dao: A Journal of Comparative Philosophy 11 (2):223-239.
    The present article focuses on Zhang Zai’s 張載 attitude toward death and its moral significance. It launches with the unusual link between the opening statement of the Western Inscription 西銘 regarding heaven and earth as parents and the conclusion that serving one’s cosmic parents during life, one is peaceful in death. Through the analogy of human relations with heaven and earth as filial piety (xiao 孝), Zhang Zai sets a framework for an understanding that being filial through life eliminates the (...)
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  12. Elizabeth Woo Li (2010). Yang, Lihua 楊立華, Qi-Rooted and Shen-Transformed: Commentary on Zhang Zai's Philosophy 氣本與神化:張載哲學述評. Dao: A Journal of Comparative Philosophy 9 (4):487-489.
    Remove from this list | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  13. Shiling Xiang (2011). Between Mind and Trace — A Research Into the Theories on Xin 心 (Mind) of Early Song Confucianism and Buddhism. Frontiers of Philosophy in China 6 (2):173-192.
    From Han Yu’s yuan Dao 原道 (retracing the Dao) to Ouyang Xiu’s lun ben 论本 (discussing the root), the conflicts arising from Confucianists’ rejection of Buddhism were focused on one point, namely, the examination of zhongxin suo shou 中心所守 (something kept in mind). The attitude towards the distinction between mind and trace, and the proper approach to erase the gap between emptiness and being, as well as that between the expedient and the true, became the major concerns unavoidable for various (...)
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
Cheng Hao
  1. John H. Berthrong (2002). Cheng-Zhu Confucianism in the Early Qing: Li Guangdi (1642-1718) and Qing Learning (Review). Philosophy East and West 52 (2):256-257.
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  2. A. C. Graham (1958). Two Chinese Philosophers: Chʻêng Ming-Tao and Chʻêng Yi-Chʼuan. London, Lund, Humphries.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  3. Tze-ki Hon (2010). Guo, Xiaodong 郭曉東, Comprehending Benevolence and Controlling Human Proclivity : A Study of Cheng Mingdao's Philosophy From the Perspective of Moral Cultivation 識仁與定性 : 功夫論視域下的程明道哲學研究. Dao: A Journal of Comparative Philosophy 9 (1):113-114.
    Guo, Xiaodong 郭曉東, Comprehending Benevolence and Controlling Human Proclivity : A Study of Cheng Mingdao’s Philosophy from the Perspective of Moral Cultivation 識仁與定性 : 功夫論視域下的程明道哲學研究 Content Type Journal Article DOI 10.1007/s11712-009-9143-8 Authors Tze-ki Hon, State University of New York, SUNY-Geneseo History Department 1 College Circle Geneseo NY 14454 USA Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009 Journal Volume Volume 9 Journal Issue Volume 9, Number 1.
    Remove from this list | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  4. Yong Huang (2008). "WHY BE MORAL?" The Cheng Brothers' Neo-Confucian Answer. Journal of Religious Ethics 36 (2):321-353.
    In this article, I present a neo-Confucian answer, by Cheng Hao and Cheng Yi, to the question, "Why should I be moral?" I argue that this answer is better than some representative answers in the Western philosophical tradition. According to the Chengs, one should be moral because it is a joy to perform moral actions. Sometimes one finds it a pain, instead of a joy, to perform moral actions only because one lacks the necessary genuine moral knowledge—knowledge that is accessible (...)
    Remove from this list | Direct download (8 more)  
     
    My bibliography  
     
    Export citation  
  5. Yong Huang (2007). The Cheng Brothers' Onto-Theological Articulation of Confucian Values. Asian Philosophy 17 (3):187 – 211.
    In this article, I attempt to provide a new interpretation of li (commonly translated as 'principle') in the neo-Confucian brothers Cheng Hao and Cheng Yi. I argue that (1) the two brothers' views on li are not as radically different as many scholars have made us to believe; (2) li in both brothers is a de-reified conception, referring not to some entity, including the entity with activity, but to activity, the life-giving activity of the ten thousand things; (...)
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  6. Yong Huang (2005). Confucian Love and Global Ethics: How the Cheng Brothers Would Help Respond to Christian Criticisms. Asian Philosophy 15 (1):35 – 60.
    There is an increasing awareness that we are living in a global village, which demands a global ethics. In this article, I shall explore what contributions Confucianism, particularly its conception of love, can make. It has often been claimed that Confucian love is love with distinction, as a natural feeling, and as merely human love and so it is inferior to the Christian love, which is universal, commanded, and based on divine love. Drawing on the resources of the Cheng brothers' (...)
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  7. Yong Huang (2003). Cheng Brothers' Neo‐Confucian Virtue Ethics: The Identity of Virtue and Nature. Journal of Chinese Philosophy 30 (3‐4):451-467.
    This article attempts to see whether value can be independent of fact. I argue that, in this regard, the two traditional models of ethics, Kant's deontology and Bentham/Mill's utilitarianism are both faulty. In comparison, while contemporary Aristotelian virtue ethics does seem more promising, I argue that such a version of virtue ethics is still deficient. The main purpose of this article is to develop an alternative version of virtue ethics, what I call neo-Confucian ontological virtue ethics, drawing on Cheng Hao (...)
    Remove from this list | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  8. Wai-ying Wong (2009). Morally Bad in the Philosophy of the Cheng Brothers. Journal of Chinese Philosophy 36 (1):141-156.
    Remove from this list | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
Cheng Yi
  1. John H. Berthrong (2002). Cheng-Zhu Confucianism in the Early Qing: Li Guangdi (1642-1718) and Qing Learning (Review). Philosophy East and West 52 (2):256-257.
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  2. Wing-Tsit Chan (1978). Patterns forneo-confucianism: Why Chu Hsia differed from Ch'eng I. Journal of Chinese Philosophy 5 (2):101-126.
    Remove from this list |
    Translate to English
    | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  3. A. C. Graham (1958). Two Chinese Philosophers: Chʻêng Ming-Tao and Chʻêng Yi-Chʼuan. London, Lund, Humphries.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  4. Yong Huang (2008). "WHY BE MORAL?" The Cheng Brothers' Neo-Confucian Answer. Journal of Religious Ethics 36 (2):321-353.
    In this article, I present a neo-Confucian answer, by Cheng Hao and Cheng Yi, to the question, "Why should I be moral?" I argue that this answer is better than some representative answers in the Western philosophical tradition. According to the Chengs, one should be moral because it is a joy to perform moral actions. Sometimes one finds it a pain, instead of a joy, to perform moral actions only because one lacks the necessary genuine moral knowledge—knowledge that is accessible (...)
    Remove from this list | Direct download (8 more)  
     
    My bibliography  
     
    Export citation  
  5. Yong Huang (2007). The Cheng Brothers' Onto-Theological Articulation of Confucian Values. Asian Philosophy 17 (3):187 – 211.
    In this article, I attempt to provide a new interpretation of li (commonly translated as 'principle') in the neo-Confucian brothers Cheng Hao and Cheng Yi. I argue that (1) the two brothers' views on li are not as radically different as many scholars have made us to believe; (2) li in both brothers is a de-reified conception, referring not to some entity, including the entity with activity, but to activity, the life-giving activity of the ten thousand things; (...)
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  6. Yong Huang (2005). Confucian Love and Global Ethics: How the Cheng Brothers Would Help Respond to Christian Criticisms. Asian Philosophy 15 (1):35 – 60.
    There is an increasing awareness that we are living in a global village, which demands a global ethics. In this article, I shall explore what contributions Confucianism, particularly its conception of love, can make. It has often been claimed that Confucian love is love with distinction, as a natural feeling, and as merely human love and so it is inferior to the Christian love, which is universal, commanded, and based on divine love. Drawing on the resources of the Cheng brothers' (...)
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  7. Yong Huang (2003). Cheng Brothers' Neo‐Confucian Virtue Ethics: The Identity of Virtue and Nature. Journal of Chinese Philosophy 30 (3‐4):451-467.
    This article attempts to see whether value can be independent of fact. I argue that, in this regard, the two traditional models of ethics, Kant's deontology and Bentham/Mill's utilitarianism are both faulty. In comparison, while contemporary Aristotelian virtue ethics does seem more promising, I argue that such a version of virtue ethics is still deficient. The main purpose of this article is to develop an alternative version of virtue ethics, what I call neo-Confucian ontological virtue ethics, drawing on Cheng Hao (...)
    Remove from this list | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  8. Yong Huang (2000). Cheng Yi's Neo-Confucian Ontological Hermeneutics of Dao. Journal of Chinese Philosophy 27 (1):69-92.
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  9. Wai-ying Wong (2009). Morally Bad in the Philosophy of the Cheng Brothers. Journal of Chinese Philosophy 36 (1):141-156.
    Remove from this list | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
Lu Xiangshan
  1. Julia Ching (1974). The Goose Lake Monastery Debate (1175). Journal of Chinese Philosophy 1 (2):161-178.
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  2. Chin-hsing Huang (1995). Philosophy, Philology, and Politics in Eighteenth-Century China: Li Fu and the Lu-Wang School Under the Chʻing. Cambridge University Press.
    This book explains the general intellectual climate of the early Ch'ing period, and the political and cultural characteristics of the Ch'ing regime at the time. Professor Huang brings to life the book's central characters, Li Fu and the three great emperors - K'ang-hsi, Yung-cheng, and Chien-lung - whom he served. Although the author's main concern is to explain the contributions of Li Fu to the Lu-Wang school of Confucianism, he also gives a clearly written account of the Lu-Wang and Ch'eng-Chu (...)
    Remove from this list |
     
    My bibliography  
     
    Export citation  
1 — 50 / 348