Way of post-confucianism: Transformation and genealogy [Book Review]
David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
Frontiers of Philosophy in China 5 (4):543-559 (2010)
After Neo-Confucianism, the study of contemporary Confucianism became more diverse. Its original uniformity was replaced by diversity. During this time, however, Post-Confucianism became increasingly prominent. Post-Confucianism comes from a post-modernist context and was influenced by a post-modernist ideological mode, and so its appearance was inevitable. It was also closely linked to significant philosophical issues after the change in times, and therefore questioned and challenged Neo-Confucianism which was based on a pattern of modernity. Post-Confucianism represents a new trend in the contemporary development of Confucianism. From a cultural point of view, this essay systematically investigates three internationally renowned schools of Post-Confucianism and their backgrounds, noting their similarities and differences, examining their significance, and determining their meaning. By doing so, it intends to outline an intelligible framework for this academic trend and highlight the significance of Post-Confucianism for the development of contemporary Confucianism.
|Keywords||Post-Confucianism Neo-Confucianism post-modernism|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
Herbert Fingarette (1972). Confucius--The Secular as Sacred. New York,Harper & Row.
Citations of this work BETA
No citations found.
Similar books and articles
Xiangjun Li (2006). A Reconstruction of Contemporary Confucianism as a Form of Knowledge. Frontiers of Philosophy in China 1 (4):561-571.
Fenggang Yang & Joseph B. Tamney (eds.) (2011). Confucianism and Spiritual Traditions in Modern China and Beyond. Brill.
Wenhua Chai (2006). Traditional Confucianism in Modern China: Ma Yifu's Ethical Thought. [REVIEW] Frontiers of Philosophy in China 1 (3):366-381.
Xinzhong Yao (1996). Confucianism and Christianity: A Comparative Study of Jen and Agape. Distributed in the U.S. By International Specialized Bk. Services.
Wu Wenyi (2013). Peng, Guoxiang 彭國翔, Interpretation and Examination of Confucian Tradition: From Classical Confucianism, Neo-Confucianism to New Confucianism 儒家傳統的诠釋與思辨——從先秦儒學、宋明理學到現代新儒學. [REVIEW] Dao: A Journal of Comparative Philosophy 12 (1):133-136.
Thomas Hosuck Kang (1974). Chuhsian Confucianism in the Making of Tokugawa Society of Japan and Yijo Society of Korea.
Zhiming Song (2007). Achievements, Predicaments and Trend of Moral Confucianism. Frontiers of Philosophy in China 2 (4):503-516.
Stephen C. Angle (2004). New Confucianism: A Critical Examination, Edited by John Makeham. [REVIEW] Journal of Chinese Philosophy 31 (4):535–540.
Don Y. Lee (1988). An Outline of Confucianism: Traditional and Neoconfucianism, and Criticism. Eastern Press.
William Theodore De Bary (ed.) (1975). The Unfolding of Neo-Confucianism. New York,Columbia University Press.
Yushun Huang (2007). Return to Life and Reconstruct Confucianism: An Outline of Comparative Study on Confucianism and Phenomenology. [REVIEW] Frontiers of Philosophy in China 2 (3):454-473.
Lin Hang (2011). Traditional Confucianism and its Contemporary Relevance. Asian Philosophy 21 (4):437 - 445.
Philip J. Ivanhoe (1995). On the Metaphysical Foundations of Neo-and New Confucianism: Reflections on Lauren Pfister's Essay on Religious Confucianism. Journal of Chinese Philosophy 22 (1):81-89.
Peter Nosco (ed.) (1997). Confucianism and Tokugawa Culture. University of Hawai'i Press.
Chʻu Chai (1973). Confucianism. Woodbury, N.Y.Barron's Educational Series.
Added to index2010-12-04
Total downloads22 ( #79,499 of 1,102,874 )
Recent downloads (6 months)11 ( #18,336 of 1,102,874 )
How can I increase my downloads?