Results for 'confucian'

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  1.  8
    Xunvvu Chen.Confucian Reflection On Experimenting - 1999 - Confucian Bioethics 1:211.
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  2. Ruiping Fan.A. Reconstructionist Confucian & A. Human Sagely Dominion Over Nature - 2005 - Journal of Chinese Philosophy 32:105-122.
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  3. Analysis of Searle's philosophy of mind and critique from a neo-confucian point of view Chung-Ying Cheng.Critique From A. Neo-Confucian Point - 2008 - In Michael Krausz (ed.), Searle's Philosophy and Chinese Philosophy: Constructive Engagement. Brill Academic Publishers. pp. 33.
     
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  4. Timothy Paul Westbrook.Effects of Confucian Filial Piety - 2012 - Journal for the Study of Religions and Ideologies 11 (33):137-163.
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  5. Yong Huang.A. Neo-Confucian Conception Of Wisdom - 2006 - Journal of Chinese Philosophy 33 (3-4):393.
     
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  6.  23
    Religious Conflict in Bakumatsu Japan.Zen Master Imakita Kõsen & Confucian Scholar Higashi Takusha - 1994 - Japanese Journal of Religious Studies 21:2-3.
  7. Ana borovečki, Henk ten have, Stjepan orešković, ethics committees in croatia in the healthcare institutions: The first study about their structure and functions, and some reflections on the major issues and problems 49-60.Gabriele de Anna, Begetting Cloning, Ruiping Fan, Confucian Filial Piety & Long Term - 2006 - HEC Forum 18 (4):374-376.
     
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  8.  6
    Democracy in Contemporary Confucian Philosophy. By David Elstein.Loubna El Amine - 2019 - Journal of Chinese Philosophy 46 (3-4):256-259.
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  9.  2
    A View of Confucian Moral Confidence in the Pre-Chin Period and its Governance Theory.Yeonseok Eom - 2007 - THE JOURNAL OF ASIAN PHILOSOPHY IN KOREA 27:55-85.
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  10.  44
    Wang Bi's Commentary on the Analects: A Confucian-Daoist Critique of Effable Morality.Paul J. D'Ambrosio - 2019 - Philosophy East and West 69 (2):357-375.
    Despite the wide use of "Neo-Daoism" to refer to Wei-Jin Xuanxue 玄學, scholars who research this philosophy often describe the movement as generally being much more than a "continuation of Daoism."1 Feng Youlan 馮友蘭, who introduced the term "Neo-Daoism," gives the second section of his chapter on "Neo-Taoism: The Rationalists" the title "A Reinterpretation of Confucius". Feng explains that "some of the important Confucian Classics were accepted by the Neo-Taoists, though in the process they were reinterpreted according to the (...)
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  11.  77
    Which care? Whose responsibility? And why family? A confucian account of long-term care for the elderly.Ruiping Fan - 2007 - Journal of Medicine and Philosophy 32 (5):495 – 517.
    Across the world, socio-economic forces are shifting the locus of long-term care from the family to institutional settings, producing significant moral, not just financial costs. This essay explores these costs and the distortions in the role of the family they involve. These reflections offer grounds for critically questioning the extent to which moral concerns regarding long-term care in Hong Kong and in mainland China are the same as those voiced in the United States, although family resemblances surely exist. Chinese moral (...)
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  12.  56
    What is the Matter with Conscience?: A Confucian Critique of Modern Imperialism.Huaiyu Wang - 2011 - Dao: A Journal of Comparative Philosophy 10 (2):209-229.
    Through a Confucian critique of modern colonial politics and the failure of Western conscience in a number of historical and literary settings (including the Opium Wars, the Holocaust and the modern slavery), the article criticizes the illusory foundation and inexorable predicaments of modern imperialism. The goal of my investigation is to break open the normative authority of modern Western ideologies so as to initiate a new horizon for the hermeneutics of Confucianism and to suggest an alternative vision of humanity (...)
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  13.  11
    Justice as a Personal Virtue and Justice as an Institutional Virtue: Mencius’s Confucian Virtue Politics.Yong Huang - 2020 - Yearbook for Eastern and Western Philosophy 4 (1):277-294.
    It has been widely observed that virtue ethics, regarded as an ethics of the ancient, in contrast to deontology and consequentialism, seen as an ethics of the modern (Larmore 1996: 19–23), is experiencing an impressive revival and is becoming a strong rival to utilitarianism and deontology in the English-speaking world in the last a few decades. Despite this, it has been perceived as having an obvious weakness in comparison with its two major rivals. While both utilitarianism and deontology can at (...)
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  14.  14
    Between Political Meritocracy and Participatory Democracy: Toward Realist Confucian Democracy.Darren Yutang Jin - 2020 - Culture and Dialogue 8 (2):251-279.
    In this article, I examine the textual underpinnings of participatory Confucian democracy and Confucian meritocracy and propose realist Confucian democracy as an alternative following a balanced reading of classic Confucianism. I argue that Confucian plebeian values do not square with the political meritocrats’ advocacy for meritocratic rule while Confucian elitist values undermine participatory democrats’ ardor for justifications of active democratic participation. A shared difficulty with both groups is that they tend to overuse one aspect of (...)
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  15. On Pleasure: A Reflection on Happiness from the Confucian and Daoist Perspectives.Chen Shaoming - 2010 - Frontiers of Philosophy in China 5 (2):179-195.
    This paper discusses the structural relationship between ideals on pleasure and pleasure as a human psychological phenomenon in Chinese thought. It describes the psychological phenomenon of pleasure, and compares different approaches by pre-Qin Confucian and Daoist scholars. It also analyzes its development in Song and Ming Confucianism. Finally, in the conclusion, the issue is transferred to a general understanding of happiness, so as to demonstrate the modern value of the classical ideological experience.
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  16. Can there be a confucian civil society?Sor-Hoon Tan - 2003 - In Kim Chong Chong, Sor-Hoon Tan & C. L. Ten (eds.), The moral circle and the self: Chinese and Western approaches. Chicago, Ill.: Open Court.
  17.  24
    The Nature of the Self, Self-regulation and Moral Action: Implications from the Confucian Relational Self and Buddhist Non-self.Irene Chu & Mai Chi Vu - 2022 - Journal of Business Ethics 180 (1):245-262.
    The concept of the self and its relation to moral action is complex and subject to varying interpretations, not only between different academic disciplines but also across time and space. This paper presents empirical evidence from a cross-cultural study on the Buddhist and Confucian notions of self in SMEs in Vietnam and Taiwan. The study employs Hwang’s Mandala Model of the Self, and its extension into Shiah’s non-self-model, to interpret how these two Eastern philosophical representations of the self, the (...)
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  18.  32
    Parallels between Confucian Philosophy and Quantum Physics.Sung Jang Chung - 2014 - Open Journal of Philosophy 4 (2):192-206.
  19.  26
    The ‘Psychological Dynamics’ for Sentiments: Seeing Confucian Emotions through Hume’s Analysis.Dobin Choi - 2021 - Australasian Philosophical Review 5 (4):396-404.
    In this paper, I examine the notion of the ‘psychological dynamics’ that Professor Shun uses for explicating Confucian moral anger, based on David Hume’s (1711–76) psychological account of mind, to reconsider the role that object-based distinctions of emotions play in the Confucian moral tradition. First, by appealing to Hume’s investigation of the mental processes involved in feeling moral sentiments, I suggest that imagination, as a component in the ‘psychological dynamics’, explains how ‘dust’ settles on the mind to yield (...)
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  20.  18
    A Comparative Study of Confucian and Taoist Social Governance Thoughts.琛 陈 - 2023 - Advances in Philosophy 12 (6):1039-1043.
  21.  19
    Modern Echoes of the Regionalization of Confucian Learning.Yang Nianqun - 2000 - Contemporary Chinese Thought 31 (3):79-90.
    The research concept of the "regionalization of Confucianism" has been extracted as an "ideal type." It can be summarized approximately under the dual aspects of premodern intellectuals as "using the Way to oppose power" and "using the Way to supplement power." At the same time, the process of the "regionalization of Confucian learning" was complete. This created positions for spatially mobile intellectuals both within the professional bureaucratic class and in the class of popular gentry scholars . Thus relief is (...)
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  22.  43
    Ibsen's Nora and the Confucian Critique of the “Unencumbered Self”.Shaun O'Dwyer - 2016 - Hypatia 31 (4):890-906.
    Criticisms of the liberal-individualist idea of the “unencumbered self” are not just a staple of communitarian thought. Some modern Confucian thinkers are now seeking to develop an ethically particular understanding of social roles in the family that is sensitive to gender-justice issues, and that provides an alternative to liberal-individualist conceptions of the “unencumbered self” in relation to family roles. The character of Nora in Henrik Ibsen's A Doll's House seemingly exemplifies such conceptions of the unencumbered self in her rejection (...)
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  23.  15
    The Anatomy of Confucian Communitarianism: The Confucian Social Self and its Discontent 1.Sungmoon Kim - 2011 - Philosophical Forum 42 (2):111-130.
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  24.  32
    Blame-Laden Moral Rebukes and the Morally Competent Robot: A Confucian Ethical Perspective.Qin Zhu, Tom Williams, Blake Jackson & Ruchen Wen - 2020 - Science and Engineering Ethics 26 (5):2511-2526.
    Empirical studies have suggested that language-capable robots have the persuasive power to shape the shared moral norms based on how they respond to human norm violations. This persuasive power presents cause for concern, but also the opportunity to persuade humans to cultivate their own moral development. We argue that a truly socially integrated and morally competent robot must be willing to communicate its objection to humans’ proposed violations of shared norms by using strategies such as blame-laden rebukes, even if doing (...)
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  25.  33
    The Rise of Confucian Ritualism in Late Imperial China.Ron-Guey Chu & Kai-Wing Chow - 1997 - Philosophy East and West 47 (3):444.
  26.  77
    Self-transformation and civil society: Lockean vs. confucian.Kim Sungmoon - 2009 - Dao: A Journal of Comparative Philosophy 8 (4):383-401.
    Although contemporary Confucianists tend to view Western liberalism as pitting the individual against society, recent liberal scholarship has vigorously claimed that liberal polity is indeed grounded in the self-transformation that produces “liberal virtues.” To meet this challenge, this essay presents a sophisticated Confucian critique of liberalism by arguing that there is an appreciable contrast between liberal and Confucian self-transformation and between liberal and Confucian virtues. By contrasting Locke and Confucius, key representatives of each tradition, this essay shows (...)
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  27.  18
    The Ethics of Head Transplant from the Confucian Perspective of Human Virtues.Jianhui Li & Yaming Li - 2022 - Journal of Medicine and Philosophy 47 (2):230-239.
    Head transplantation has ignited intense discussions about whether it should be done scientifically and ethically. This paper examines the ethics of head transplantation from a Confucian perspective and offers arguments against the permissibility of head transplantation. From a Confucian point of view, human beings are the most precious organisms in the world, and ren and li are the basic moral principles of human beings. As long as head transplant technology remains underdeveloped, this procedure should not be done because (...)
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  28.  23
    Tu Wei-ming's Tizhi and the Confucian Contribution to Contemporary Epistemology.Yong Huang - 2022 - Philosophy East and West 72 (3):739-757.
    Abstract:Tu develops his idea of tizhi 体知 primarily or at least initially to characterize the Neo-Confucian idea of knowledge of/as virtue in contrast to knowledge from hearing and seeing. Instead of depending upon our sense organs' perceptions of external things and events, it relies upon the comprehension of our xin; instead of purely intellectual understanding of the mind aspect of xin, it is more due to the affective experiences of the heart aspect of xin; and instead of merely a (...)
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  29.  21
    Dressing as a Sage: Clothing and Self-cultivation in Early Confucian Thought.Naiyi Hsu - 2021 - Dao: A Journal of Comparative Philosophy 20 (4):567-588.
    This article examines the reasons early Confucians offer to support the belief that clothing is formative of its wearer’s character, as well as the arguments other early Chinese texts raise to object to it. It focuses on early Confucian discourses about three representative items of clothing, including the cap used in the coming-of-age ceremony, the accessories made by jade, and a style of clothing named shenyi 深衣. These cases demonstrate that, in early Confucian thought, clothing is said to (...)
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  30.  46
    Conformity, Individuality, and the Nature of Virtue: A Classical Confucian Contribution to Contemporary Ethical Reflection.Stephen A. Wilson - 1995 - Journal of Religious Ethics 23 (2):263-289.
    The unique discourse of Confucian ritual practice encompasses a powerful and sophisticated way of talking about individual fulfillment within the context of more substantive or universal conceptions of the good life. To make this case, I will consider both the text of the "Analects" and the influential readings of the "Analects" offered by Fingarette in "Confucius: The Secular as Sacred" and by Hall and Ames in "Thinking through Confucius". Though the two interpretive works are helpful in articulating the classical (...)
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  31.  85
    A genealogy of early confucian moral psychology.Ryan Nichols - 2011 - Philosophy East and West 61 (4):609-629.
    The project is to traverse with quite novel questions, and as though with new eyes, the enormous, distant, and so well hidden land of morality—of morality that has actually existed, actually been lived.This essay offers a contribution to the consilience of the humanities, social sciences, and life sciences in accord with naturalism (in a spirit closer to Slingerland 2008 than Wilson 1998). Human beings have a shared nature produced by evolutionary history and modified by culture, where 'culture' refers to "information (...)
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  32.  24
    Who Would the Person Be after a Head Transplant? A Confucian Reflection.Lin Bian & Ruiping Fan - 2022 - Journal of Medicine and Philosophy 47 (2):210-229.
    This essay draws on classical Confucian intellectual resources to argue that the person who emerges from a head transplant would be neither the person who provided the head, nor the person who provided the body, but a new, different person. We construct two types of argument to support this conclusion: one is based on the classical Confucian metaphysics of human life as qi activity; the other is grounded in the Confucian view of personal identity as being inseparable (...)
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  33. A Dilemma for Yong Huang’s Neo-Confucian Moral Realism.James Dominic Rooney - forthcoming - Australasian Philosophical Review.
    Yong Huang presents criticisms of Neo-Aristotelian meta-ethical naturalism and argues Zhu Xi’s Neo-Confucian approach is superior in defending moral realism. After presenting Huang’s criticisms of the Aristotelian metaethical naturalist picture, such as that of Rosalind Hursthouse, I argue that Huang’s own views succumb to the same criticisms. His metaethics does not avoid an allegedly problematic ‘gap,’ whether ontological or conceptual, between possessing a human nature and exemplifying moral goodness. This ontological gap exists in virtue of the fact that it (...)
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  34.  4
    Feminist Understanding of Chosun Confucian Family - Focusing on ‘Sliding’ and ‘Insubordination’ of the Confucian Family Norms -. 김세서리아 - 2018 - The Catholic Philosophy 30:37-64.
    이 논문은 조선유교가족규범의 형성과 전개가 그저 단일하고 매끈하였던 것이 아니라, 굴절과 균열의 전개 과정을 내포하고 있었음을 밝힌다. 이러한 작업을 통해 유교가족규범이 단지 외부의 이질적인 것이 삽입되거나 규범에 순응하는 것으로서가 아니라, 유교전통 안에서 미끄러짐, 불복종이 일어나는 속에서 구성된 것임을 강조할 것이다. 또한 가족 문제를 단지 이념이나 제도에 의해서가 아니라 감정, 경험, 서사에 주목해서 연구함으로써 유교가족에대한 새로운 이해의 장을 열 수 있음을 보여준다. 이 같은 문제의식을 효과적으로 다루기 위해 논문에서는 다음과같은 논의의 층위를 구성한다. 하나는 조선 전기의 불교와 유교, 조선 후기의 유교와 천주교가 (...)
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  35.  34
    A reconstructionist confucian account of environmentalism: Toward a human sagely Dominion over nature.F. A. N. Ruiping - 2005 - Journal of Chinese Philosophy 32 (1):105–122.
  36.  22
    Performance in Confucian Role Ethics.Kathleen M. Higgins - 2018 - In James Behuniak (ed.), Appreciating the Chinese Difference: Engaging Roger T. Ames on Methods, Issues, and Roles. Albany: SUNY Press. pp. 213-228.
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  37.  15
    Fostering resident pro-environmental behavior: the roles of destination image and Confucian culture.Jiangchi Zhang, Chaowu Xie, Alastair Morrison & Kun Zhang - unknown
    Residents are important participants and stakeholders in destination development. Identifying factors that assist in predicting resident pro-environmental behavior (PEB) may contribute to enhanced sustainability. Based on a traditional Chinese culture, this research constructed a model of resident PEB by introducing pro-environmental destination image (PEDI) and Confucianism as the independent and moderating variables, respectively. The structural equation modeling for 402 residents indicated the model had a satisfactory level of predictive power for PEB. The results showed that: (1) PEDI positively affected residents’ (...)
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  38.  11
    The good is one, its manifestations many: Confucian essays on metaphysics, morals, rituals, institutions, and genders.Robert Cummings Neville - 2016 - Albany: State University of New York Press.
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  39.  55
    Revisiting the Analects for a modern reading of the Confucian dialogical spirit in education.Jeong-Gil Woo - 2019 - Educational Philosophy and Theory 51 (11):1091-1105.
    This study investigates the educational thought of Confucius with focus on the educational relationship in the Analects, which is a historical text that defines the foundations of Confucianism. The first part of the investigation examines Confucius’ concept of the educational relationship and how it is characterized with a dialogical spirit, which consists of worldly and secular human-orientedness, co-existentiality as a fundamental principle for educational practice, and dialogue to become an ideal ruler through self-discipline. The second stage of this study further (...)
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  40.  41
    Li Zehou's Reconception of the Confucian Ethics of Emotion.Jinhua Jia - 2016 - Philosophy East and West 66 (3):757-786.
    Li Zehou 李澤厚, one of the outstanding contemporary thinkers, coins the term “emotio-rational structure” for his ethical theory. Li emphasizes a balanced and integrated structure of emotion and reason, and the core of this structure is an innovative combination of Kantian rationalism and Confucian ethics. Li admires Immanuel Kant’s rational ontology of ethics, but criticizes his exclusion of human emotion and desire. Li advocates complementing Kantian rationalism with the Confucian ethics of emotion, which he calls “emotion as substance”. (...)
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  41.  39
    Building an Environmental Ethics from the Confucian Concepts of Zhengming and Datong.Jan Erik Christensen - 2014 - Asian Philosophy 24 (3):279-293.
    From the ‘DuPont factory’ case in China, one can see that contemporary ecology is faced with two underlying problems: A lack of responsibility toward the environment beyond being economically profitable, and a lack of care for what is outside of one’s immediate environment. For the purpose of confronting these two problems, I suggest two Confucian concepts: 1. zhengming 正名 and 2. datong 大同 . These two concepts can be used to develop an environmental ethics and thus play a crucial (...)
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  42.  4
    Understanding of Confucian scriptures on the Functions and Meanings of an Jongmyo Shrine in Zhou(周) Dynasty era. 서정화 - 2016 - 동서철학연구(Dong Seo Cheol Hak Yeon Gu; Studies in Philosophy East-West) 82:45-73.
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  43.  38
    Engineering ethics education, ethical leadership, and Confucian ethics.Qin Zhu - 2018 - International Journal of Ethics Education 3 (2):169-179.
    Ethical leadership skills are crucial for professionally competent engineers working in a global context. This article explores the possibility of integrating a non-Western ethical tradition of Confucian ethics into the teaching of ethical leadership in engineering ethics. First comes a brief discussion of the historical origins of Confucianism and its persistence in contemporary Chinese culture. Second is a conceptualization of the major aspects of Confucian ethical leadership including moral power, role modeling, and meritocratic ethical leadership, introducing a prevalent (...)
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  44.  34
    The Nature of the Virtues in Light of the Early Confucian Tradition".Eirik Lang Harris - 2011 - In Julia Tao, Philip J. Ivanhoe & Kam-por Yu (eds.), Taking Confucian Ethics Seriously: Contemporary Theories and Applications. SUNY Press. pp. 163-182.
    In this paper, I take a prominent and plausible conception of virtues from the Western tradition, apply it to some early Confucian texts, and see where it succeeds and fails. In this way, I hope to be able to show how this conception of virtues needs to be revised. The particular conception of virtues I am starting with is one of virtues as correctives that was made prominent by Philippa Foot in her paper “Virtues and Vices.” On Foot’s account, (...)
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  45. On Roger Ames’s ‘The Confucian Concept of the Political and “Family Feeling” (xiao) as its Minimalist Morality.Rory O'Neill & Heyang Zheng - 2024 - Chinese Literature and Thought Today 54 (3–4):143–145.
    Drawing on the Confucian political philosophy of China, Roger Ames presents “family feeling” (xiao) as a candidate for a universal minimalist morality. Challenging certain conventional views in political philosophy that see family feeling as a threat to achieving an egalitarian level playing field, Ames underscores the ethical and political significance of family, advocating for the integration of familial sentiments into the political sphere. He addresses modern challenges, showing how diverse cultural expressions are allowed for within this philosophy’s pluralistic and (...)
     
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  46. The structure of confucian ethics and morality.Kwang-Kuo Hwang & Taiwan - 2014 - In Miranda Fuller (ed.), Psychology of morality: new research. Hauppauge, New York: Nova Science Publishers.
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  47.  28
    Philosophical edifi cation and edifi catory philosophy: On the basic features of the Confucian spirit.L. I. Jinglin - 2007 - Frontiers of Philosophy in China 2 (2):151-171.
    Edification 教化 is one of the central concepts of Confucianism. The metaphysical basis of the Confucian edification is the “philosophical theory” in the sense of rational humanism rather than the “religious doctrine” in the sense of pure faith. Confucianism did not create a system of ceremony and propriety owned by Confucians only. The system of ceremony and propriety on which Confucians depend to carry out their social edification is that of “rites and music,” the common life style of ancient (...)
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  48.  28
    From Wife to Moral Teacher: Kang Chŏngildang on Neo-Confucian Self-Cultivation.Sungmoon Kim - 2014 - Asian Philosophy 24 (1):28-47.
    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 (...)
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  49. Adult learning from a confucian way of thinking.Youngwha Kee - 2007 - In Sharan B. Merriam (ed.), Non-Western Perspectives on Learning and Knowing. Krieger Pub. Co..
     
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  50.  18
    Virtue in School Leadership: Conceptualization and Scale Development Grounded in Aristotelian and Confucian Typology.Koustab Ghosh - 2016 - Journal of Academic Ethics 14 (3):243-261.
    Six cardinal leadership virtues based on Aristotelian and Confucian typology were advanced through this study by developing a measurement instrument and examining its predictive validity by studying the causal association with perceived leader happiness. Based on a sample of 183 school principals engaged in various types of schools, the results of both exploratory and confirmatory factor analyses generated satisfactory empirical outcomes by finding adequate support for the overall leadership virtue scale and the constituent subscale elements. The paper concluded with (...)
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