Selfhood and fiduciary community: A Smithian reading of Tu Weiming's confucian humanism [Book Review]
David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
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Dao: A Journal of Comparative Philosophy 7 (4):349-365 (2008)
Weiming, as a leading spokesman for contemporary New Confucianism, has been reinterpreting the Confucian tradition in the face of the challenges of modernity. Tu takes selfhood as his starting point, emphasizing the importance of cultivating the human mind-and-heart as a deepening and broadening process to realize the anthropocosmic dao. He highlights the concept of a fiduciary community and advocates that, because of it, Confucianism remains a dynamic inclusive humanism. Tuâs mode of thinking tallies well with Wilfred C. Smithâs vision of religion, specifically the latterâs exposition of faith as a universal human quality and proposal of corporate critical self-consciousness. This article details the theories of both scholars, highlights their similarities, and contrasts their differences. It argues that Smithâs world theology provides a heuristic framework through which one understands how Tu has advanced his Confucian humanism from a Chinese philosophical or cultural tradition to the midst of world religions
|Keywords||Enlightenment Faith Mind-and-heart Community Transcendence|
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References found in this work BETA
Wing-tsit Chan (1963). A Source Book in Chinese Philosophy. Princeton, N.J.,Princeton University Press.
Robert C. Neville (2000). Boston Confucianism: Portable Tradition in the Late-Modern World. State University of New York Press.
Wilfred Cantwell Smith (1981). Towards a World Theology: Faith and the Comparative History of Religion. Westminster Press.
Rodney L. Taylor (1998). The Religious Character of the Confucian Tradition. Philosophy East and West 48 (1):80-107.
Mary Evelyn Tucker (1998). Religious Dimensions of Confucianism: Cosmology and Cultivation. Philosophy East and West 48 (1):5-45.
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