Emboldened by the rise of China, a meritocratic trend has surged in recent Confucian political theory. Confucian meritocracy is upheld as an equally viable alternative, if not a superior one, to de...

This essay offers an analysis of the writing and practices of Song Siyŏl as a way to explore the philosophical concepts and philosophizing process of Confucian ritual in relation to women. As a symbolic and influential figure in Korean philosophy and politics, his views contributed to shaping the orthodox interpretation of the theory and practice of Neo-Confucian ritual regarding women. By demonstrating and analyzing what kinds of issues were discussed in terms of women in four family rituals, I delineate the (...) ways in which Song Siyŏl positioned women in his ritualist metaphysics and to examine his philosophizing process. (shrink)

Informal institutions are found to shape the behaviors of economic organizations within the business world by creating localized social norms and moral commitments. However, the existing literature pays greater attention to the financial consequences of such institutions, and little is known about their environmental impacts, especially in the context of transition economies. By linking institutional theory with environmental strategy literature, in this study, we develop a theoretical framework and empirically test how social trust, one of the dimensions of informal institutions, (...) influences corporate environmental responsibility. Using a longitudinal data set of Chinese listed firms from 2006 to 2015, we find support that firms located in regions with a higher level of social trust engage in more environmental responsibility activities. We also show that this effect is more pronounced when local environmental protests are fewer and information transparency is worse. Our findings highlight the importance of social trust in environmental governance and provide evidence of how it serves as a substitute for formal environmental institutions in transition economies. (shrink)

The idea of the Confucian sage-king can be politically dangerous if the implication is that anyone can become a sage through learning. But Confucians after the Han dynasty generally saw the task of...

It is commonly assumed that historical materialism was first developed by Karl Marx, whose philosophy is often equated with this idea. The following paper challenges this opinion by showing that historical materialism, understood as a general position within the philosophy of history, can be traced back to two generally unheralded Chinese thinkers: Liu Zongyuan (773–819) and Li Gou (1009–1059). Historical materialism is here understood as a standpoint built on three tenets: (1) a belief in the dependence of culture on the (...) material fundaments of social life; (2) the interpretation of human history through the prism of structural transformations; and (3) understanding political and economic relationships in terms of antagonism between social groups. After elaborating upon the presence of these tenets in the thought of Liu and Li, the paper analyzes the influence of their ideas and, finally, points out the main differences between the premodern and modern forms of historical materialism. (shrink)

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 (...) fear of death. The article shows that filial piety as a root for morality enables a “sense of immortality,” which is in fact a sense of morality. This moral immortality is elucidated through Zhang Zai’s discussion on vital power (qi 氣) as that which life is made of, which persists through ongoing transformation and enables a moral continuum. This continuum is manifested through filial piety, which transcends the limits between life and death, and thus makes physical death pointless as morality endures. (shrink)

The idea that imperial Confucianism demands the commoners’ absolute political obedience is widespread. Although some scholars have tried to challenge this popular idea, they leave a theory of imperial Confucian political obligation unaddressed. By engaging with political propaganda of the Qing 清 dynasty, specifically The Amplified Instructions of the Sacred Edict, I argue that imperial Confucian political obligation is a theory of paternalistic gratitude. Accordingly, the commoners’ political obligation is conditioned upon the ruler’s parental benevolence, and as a matter of (...) history, this theory guided discursive interaction between the Qing court and the commoners. Indeed, when the empire’s policies made their lives difficult, the commoners tended to appeal to the public transcript of paternalistic gratitude to justify their political disobedience. Both in theory and practice, then, imperial Confucian political obligation is not absolute, but rather a conditional theory of paternalistic gratitude. (shrink)

This article presents a new interpretation of the great Ming dynasty philosopher Wang Yangming’s celebrated doctrine of the “unity of knowledge and action”. Wang held that action was not unified with all knowledge, but only with an elevated form of knowledge, which he sometimes called “genuine knowledge”. I argue for a new interpretation of this notion, according to which genuine knowledge requires freedom from a form of doxastic conflict. I propose that, in Wang’s view, a person is free from this (...) form of doxastic conflict if and only if they are acting virtuously. (shrink)

This paper aims to investigate the philosophical thought and moral practice of a Korean neo-Confucian female scholar named Kang Chŏngildang 姜靜一堂, who not only believed in moral equality between men and women and the possibility of female sagehood but actually empowered herself to become a moral paragon. Furthermore, Chŏngildang’s strong faith in moral equality between men and women enabled her to engage in social criticism of the existing educational system and social norms which discriminated against women, not by overcoming neo-Confucianism, (...) commonly understood as essentially androcentric and patriarchal, but by wholeheartedly embracing and further re-appropriating it in the service of women’s moral self-empowerment and moral perfectibility. After explicating why Chŏngildang nonetheless subscribed to gendered roles and female virtue with reference to her neo-Confucian worldview, I suggest that she can be called a harbinger of Confucian feminism. (shrink)

An overview of Confucianism in the Song, Yuan, and Ming dynasties, which many regard as second only to the classical period in philosophical importance and influence. This piece canvasses the major thinkers and schools, competing views on the metaphysics of li (pattern, principle) and qi (vital stuff), criticisms of Buddhism and Daoism, and debates about the heartmind, virtue, knowledge, and governance.

An overview of Dai's ethics, highlighting some overlooked or misunderstood theses on moral deliberation and motivation.