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Chinese Philosophy
Edited by Eirik Lang Harris (Colorado State University)
About this topic
| Summary | Chinese philosophy is built on the metaphysical assumption that qi (traditionally translated as “material force” or “vital energy”) pervades the Universe and all things are composed of qi. This ontology leads to a conception of the world as an organic whole, in which everything is interconnected – from nature to the human world, from inorganic objects to sensible things. Chinese philosophers had a purely this-worldly concern; their goal was to improve on the world given. Originated in the primitive form of nature worship, ancient Chinese developed a sense of admiration and affection towards the natural world around them. This religious spirit prompted a philosophical pursuit of the order of the universe and the ontological foundation for all existence. Ancient Chinese thinkers had an intense desire to find the best way to make the right political decisions, to alleviate social problems, and to properly conduct themselves. Sociopolitical philosophy and ethics are thus the two core areas in Chinese philosophy. At the same time, since social structure, political polity and human conduct should all cohere with the cosmic order, Chinese philosophy is fundamentally rooted in its cosmology. This cosmology is manifested mostly in the philosophy of the Yijing. Chinese cosmology is built on the belief that there is a cosmic order or cosmic pattern, which serves not only as the source for all existence, but also as the governing rule for all cosmic developments. This pattern was commonly referred to as ‘Dao’ by ancient philosophers. The pursuit ofDao would become an ultimate goal shared by all Chinese philosophers. Under the holistic cosmic picture, the cosmic order also governs human affairs. Consequently, Dao takes on a normative connotation: it signifies the right way for human affairs and the normative principle for human conduct. In this sense, Daostands for the highest moral precept for human beings. There are three main branches in Chinese philosophy – Confucianism, Daoism and Buddhism. Each school has its distinct answer to the quest of ultimate reality and the roles humans should play in this world. To educate others what constitutes virtue and to inspire others to act in accordance with Dao, was thus the self-assigned mission for most Chinese philosophers. |
| Key works | The first systematic introduction to Chinese philosophy is the two-volume set Fung Yu-lan 1997, first published in the 1930s. This book is arguably the most influential introduction to the history of Chinese philosophy, even though some of Fung’s analyses are often contested by contemporary Chinese scholars. The two-volume set has been translated into English by Derk Bodde (Feng & Bodde 1952). A condensed and more accessible version of Fung’s History is also translated by Derk Bodde (Feng 1948). Among Chinese scholars, Lao 2005’s thee-volume (in four books) set is widely respected and frequently consulted. A more recent and analytic introduction to Chinese philosophy is Liu 2006. This book does not cover the history of Chinese philosophy beyond Chinese Buddhism, however. Mou 2009 has a more comprehensive coverage of all eras in the history of Chinese philosophy, but at the cost of sacrificing philosophical details. For readers who cannot read primary Chinese texts, Chan 1963 is a good source of representative selections of Chinese philosophical works. |
| Introductions |
Chan 1963 provides a comprehensive coverage and fairly representative selections of all major philosophers or philosophical schools in Chinese history. The editor provides succinct introductions for each selection. It is a must-have sourcebook for scholars who can read only English, even though the old-fashioned Wade-Giles spelling of Chinese names in this book could create confusion for beginners. Feng & Bodde 1952 provides a comprehensive coverage of various schools in the history of Chinese philosophy. At times, the introduction is packed with quotes, with little analysis. It is nonetheless an authoritative introduction to this date. Feng 1948 is not just an abridgment of Feng & Bodde 1952. Fung wrote this short history with the aim to give a complete picture of Chinese philosophical history in a nutshell. This book is far more accessible and interesting than Feng & Bodde 1952. Originally published in New York: Macmillan, 1948. Lao Ssu-Kwang勞思光, Xinbian Zhongguo Zhexue Shi新編中國哲學史. 3 volumes. Guangxi, China: Guanxi shifandaxue chubanshe, 2005. There is no English translation of this three-volume set. This is a revised version of Lao’s famed History of Chinese Philosophy (Zhongguo zhexue shi 中國哲學史), originally published in Hong Kong: Youlian chubanshe, 1968. Lao’s History provides detailed logical analysis of the philosophical problems and theories of all the schools covered in this book. It is widely referred to by Chinese scholars. Liu 2006 provides an up-to-date introduction to Chinese philosophy in the analytic style. In its analysis of primary texts, it also reflects topics and discourses on Chinese philosophy in contemporary scholarship in English. The scope of this book covers classical philosophical schools and four major schools in Chinese Buddhism. |
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Related
Subcategories
Classical Chinese Philosophy (5,778 | 1,530)
Chinese Neo-Confucianism (997 | 392)
Song-Ming Neo-Confucianism (490 | 92)
Zhou Dunyi (9)
Shao Yong (7)
Zhang Zai (23)
Cheng Hao (16)
Cheng Yi (21)
Lu Xiangshan (11)
Zhu Xi (108)
Wang Yangming (94)
Wang Fuzhi (9)
Contemporary Chinese Philosophy (787 | 217)
Chinese Philosophy: Topics (5,574 | 1,872)
Chinese Feminism (65)
Chinese Philosophy: Topics, Misc (1,833)
Chinese Philosophy, Misc (219)
Contents
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Material to categorize
- The effects of civility knowledge and Taoist values on tourist behavioral intentions based on an extended theory of planned behavior.Wei Zheng, Hongliang Qiu & Alastair Morrison - unknownTourist civility is attracting growing attention from practitioners and scholars. However, the research on the effects of knowledge of civility and Taoist values on tourist civilized behavioral intentions (TCI) is incomplete. Based on the theory of planned behavior (TPB), an expanded and integrated framework was developed to explore TCI with data from 358 domestic tourists in China. Structural equation modeling was adopted and mediation and moderation models were tested through the bootstrapping approach. The findings suggested that attitudes, subjective norms, perceived (...)
- Political Intimacy and Self-Governance in the Dialogues of Confucius: An Exploratory Study on the Philosophical Potential of the Kongzi Jia Yu.Brian Bruya - forthcoming - Dao: A Journal of Comparative Philosophy:1-27.The Dialogues of Confucius (Kongzi Jia Yu 孔子家語) is an unexplored resource for the philosophy of Confucius. In this article, I make a first attempt at mining its riches. Focusing on Chapters 21 and 32, I reconstruct a multilevel theory of governing that is a cyclic process proceeding from the moral psychology of the individual to social organization, to the society as grounded in natural processes, and to the metaphysics of the natural processes themselves, thus adumbrating a metaphysics of morals (...)
- 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.
- Does Confucianism Need a Metaphysical Theory of Human Nature?Peimin Ni - 2018 - In James Behuniak (ed.), Appreciating the Chinese Difference: Engaging Roger T. Ames on Methods, Issues, and Roles. Albany: SUNY Press. pp. 183-201.
- Roger T. Ames and the Meaning of Confucianism.Thomas P. Kasulis - 2018 - In James Behuniak (ed.), Appreciating the Chinese Difference: Engaging Roger T. Ames on Methods, Issues, and Roles. Albany: SUNY Press. pp. 13-29.
- Kamjŏng kwa todŏk: Sŏngnihak ŭi todŏk kamjŏngnon = Emotions and morality: the theory of moral emotion in Neo Confucianism.Sŏng-min Hong - 2016 - Sŏul-si: Somyŏng Ch'ulp'an.
- Vietnamese adult learners as Confucian Culture co-present groups in workplaces.Hong Hanh Tran - 2024 - Educational Philosophy and Theory 56 (5):429-438.This paper focuses on learning that takes place outside formal classrooms within groups or teams. Based on the conceptual framework of informal learning, adult learning and lifelong learning, it investigates how two contrasting groups of adult learners in Vietnam, Mekong doctors and Hanoi hairdressers, learn, interact, and collaborate through their informal learning experiences in the workplace. These are two ‘co-present groups’ or two ‘complex systems’. For Vietnamese learners, the challenges of Confucian heritage culture, or the lack of awareness of cultural (...)
- Zai "yu wang" zhong huan xing "liang zhi": Luo Hongxian zhe xue si xiang de yan jiu.Gaoqiang Luo - 2018 - Beijing Shi: Jiu zhou chu ban she.Remove from this listExport citation
Bookmark - Zhongguo gu dai shi da si xiang jia.Yueliang Zhou (ed.) - 2018 - Beijing Shi: Zhonghua gong shang lian he chu ban she you xian ze ren gong si.Remove from this listExport citation Bookmark
- Confucian family ideal and same-sex marriage: A feminist Confucian perspective.Sor-Hoon Tan - unknownThis article engages the views of PRC Confucian scholars who responded to the United States Supreme Court Justice Anthony Kennedy's citing of Confucius in his majority opinion on same-sex marriage in 2015. It questions their separation of tolerance for homosexuality from legalization of same-sex marriage and argue that tolerance is not enough. The arguments in the mainland Confucian discourse about same-sex marriage highlights the historical and persistent entanglement of Confucianism with patriarchy. Instead of reviving traditional patriarchal society, further entrenching and (...)
- Tai ji tu shuo.Xi Zhu - 2019 - Yangzhou: Guangling shu she. Edited by Dunyi Zhou.
- Zhongguo gu dai sheng tai si xiang ji shi jian yan jiu.Xiaoyan Han - 2019 - Chengdu Shi: Sichuan da xue chu ban she. Edited by Xiaobo Liao.
- Wang Yangming zhu shu xu ba ji lu.Wenjie Li (ed.) - 2019 - Beijing Shi: Xue yuan chu ban she.
- Dong Ya ru xue yu jing dian quan shi: Hanguo yu Yuenan ru xue de kai zhan = East Asian confucianism and interpretations of the classics: the unfolding of Korean and Vietnamese confucianism.Yuehui Lin (ed.) - 2022 - Taibei Shi: Zhong yang yan jiu yuan Zhongguo wen zhe yan jiu suo.
- Xin ding Zhuzi quan shu: fu wai bian.Xi Zhu - 2022 - Shanghai Shi: Shanghai gu ji chu ban she. Edited by Jieren Zhu, Zuozhi Yan & Yongxiang Liu.
- Wang Yangming zhuan =.Yueliang Zhou - 2022 - Tianjin Shi: Tianjin ren min chu ban she.
- Cheng yi guan: cong Zhuzi wan nian dao Wang Yangming de zhe xue shi chong gou.Zemian Zheng - 2022 - Beijing Shi: Ren min chu ban she.
- Han xue lun heng Chu ji =.Jixiong Zheng - 2022 - Taibei Shi: Guo li Taiwan da xue chu ban zhong xin.本書裒輯作者近十年來漢學研究的部分成果，首章討論歐美漢學家研究中國經典文獻、思想文化的得失，第二章承首章，簡介海內外學界對中國出土簡帛文獻研究的若干面向，延伸首章論旨。第三章宏觀《周易》的全球傳播。藉 由首三章，本書開展了放眼寰宇、縱覽全局的視野，確立「漢學」疆界的世界性格局。後四章開展兩條主脈：第四、五章聚焦朝鮮《易》學與中國《易》學以說明漢學的東亞植根，第六、七章揭示中國道家思想源流以及隱逸精神 轉折。全書旨在說明「漢學」導源於中國、植根於東亞，進而推展至全球的大勢。.
- Yi jing fu hao quan shi xue: dang dai Hua ren ge wu de li lun yu shi jian.Yisheng Zhang - 2022 - Taibei Shi: Wen shi zhe chu ban she.Remove from this listExport citation Bookmark
- Kong Meng ren xing lun yu zi you zhi shi tan.Yongqing Xu - 2022 - Taibei Shi: Wu nan tu shu chu ban gu fen you xian gong si.
- Ru jia li xue ren wen si xiang xin shi ye.Shuxi Xie - 2022 - Taibei Shi: Wan juan lou tu shu gu fen you xian gong si.本書內容共分為孔子《易》、《詩》、《禮》教思想研究、《禮記》人文思想研究、經學典籍思想研究等三個單元，旨在豁顯禮學思想的學術價值及對現代社會人心的影響。第一單元包含：包含：〈孔子《易》教的人文蘊涵〉、 〈孔子《詩》、《禮》教思想析論〉等二篇論文。第二單元包含：《禮記．禮運》、《禮記．經解》、《禮記‧樂記》、《禮記．仲尼燕居》、《禮記．內則》、《禮記．坊記》、《禮記．表記》、《禮記．儒行》、《大學》、 《中庸》等十篇闡述儒家禮學人文思想的論文。第三單元包含：〈從《朱子語類》探析《論語》思想〉、〈徐復觀經學思想析論〉、〈禮制、禮書、禮──以三老五更為例析評〉等三篇論文。.
- Xian Qin zhe xue yu lun.Zhensheng Xiao - 2022 - Taibei Shi: Wan juan lou tu shu gu fen you xian gong si.先秦時代是中國哲學最為輝煌的時代。其時百氏蜂起，學派林立，異論競呈，辯說自由，作為中國哲學的發端，素有「百家爭鳴」的美譽。本書以儒、道、墨、法、名、陰陽六家為主軸，評介先秦哲學家對宇宙本質、政治走向、 人性善惡、思辯推理等問題的論辯與看法。.
- Zhongguo zhe xue tong shi.Hong'en Xiao - 2022 - Nanjing Shi: Jiangsu ren min chu ban she. Edited by Qiyong Guo.
- Zhonghua chuan tong wen hua de ke xue jia zhi tan suo: yi yin yang wu xing he tian gan di zhi wei li = Exploration of the Scientific Value in Chinese Traditional Culture.Yan Wang - 2022 - Guangzhou Shi: Ji nan da xue chu ban she.
- Ru jia wen ming, zui qiang da de tong zhi gong ju: Kongzi si xiang ru he jing guo wu jie duan gai zao, cong min zhu si wei bian zhong yang ji quan.Dayong Ma - 2022 - Taibei Shi: Ren xing chu ban.◎孔子為何周遊列國？因為沒有一個國君想用儒家治國，他只好到處教書遊說。 ◎秦國用法家統一天下，漢高祖劉邦用道家蓄積國力，直到漢武帝登基，儒家才被注意。 ◎儒學為何從沒人理，轉眼變治國工具？這得從董仲舒的「解釋」說起。 ◎儒學就像作業系統，幾千年來更新過四次版本，孔子的儒學不等於現在的儒學。 作者馬大勇，清華大學、上海交通大學國學特聘教授。 曾被推舉為最受歡迎的中文教授。 在本書中，他將儒家文明分為五個時期： 孔子奠基期、孟子成熟期、兩漢經學期、宋代理學期和明代心學期。 解析儒家思維是如何像電腦作業系統一樣，歷經四次的版本更新， 從原本的中庸之道、民為貴、君為輕的民主思想， 一步步變成君權神授，天人感應， 成為各朝代帝王穩固皇權的最佳推手。 就此儒學變成帝王學，開啟了千年以來人民為皇權奴隸的中央集權體制。 ◎孔子的儒學，是教你如何當君子 《論語》中，仁字出現了104次，禮字出現74次， 孔子的重要理念「中庸之道」，更成為宋元以後科舉考試的必讀書。 這個具有人道主義的思維，為何不被當時的統治者如春秋諸侯或秦國採納？ 因為亂世中，做君子的好處太少，當小人能得到的利益比較多。 ◎孟子是民主思想的啟蒙者，但被後代皇帝刪掉了 孟子思想的最大亮點就是「民為貴，社稷次之，君為輕」， 這套民主思維後來為何會消失？ 因為明太祖朱元璋看到「君為輕」三個字，就把《孟子》一書狠狠摔地上， 刪節版《孟子》就此誕生，往後一百年，學生學到的孔孟儒學知識都是不完整的。 ◎因為董仲舒的「特殊解釋」，從此百家遭罷黜，皇帝獨尊儒術 秦國用法家思想滅六國一統天下，漢高祖劉邦用道家治國，修生養息， 兩大皇權都對儒家思維沒興趣，直到漢武帝劉徹時期， 董仲舒為了拍皇帝馬屁，重新解釋，儒術從此轉化帝王術。 他口中的儒教，跟孔孟闡述的儒學，哪裡不一樣？差在造神。 ◎宋元明清重新詮釋儒學，想當官者必讀四書 宋、元之後，孔子的《中庸》又重新被提起， 因為它教你用大學之道維持國家秩序。 儒學家朱熹更讓《四書集注》成為為官者的必讀聖書。 至於為什麼是宋朝與明朝，跳過了大唐盛世？ 因為東漢黨錮之禍殺害許多知識分子，儒家文化走向低谷； 南北朝興盛佛教；至於唐朝則儒、釋、道並重。 直到韓愈寫的《原道》為儒家文明打下基礎，在宋代發揚光大。 打天下靠武力，龍椅要坐穩就靠統治， 儒家思想如何經過五階段改造，從民主思維變中央集權， 而且延續千年「至今」不墜。 本書特色 儒學為何從沒人理，轉眼變治國工具？這得從董仲舒的「解釋」說起。 孔子的儒學，如何經過五階段改造，從民主思維變中央集權。 名人推薦 淡江大學中文系教授／高柏園.
- Han xue shi ye xia zhi Xunzi si xiang yan jiu lun ji.Zhexian Li - 2022 - Taibei Shi: Wen jin chu ban she you xian gong si.
- Shen kou Kong Meng.Junjie Huang - 2022 - Xinbei Shi: Lian jing chu ban shi ye gu fen you xian gong si.如果孔孟生活在我們的時代， 他們對21世紀的重大問題與挑戰，會提出什麼看法？ 孔孟對變動劇烈恍如漩渦的21世紀， 特別是處於新冠病毒肆虐的現代人， 會以何種倡議，讓人的「自我」能夠安身立命， 在黯兮慘悴中仍能持守「不動心」的境界？ 孔孟思想是中華文化的主流思想，也是我們現代人從事各種思考，包括政治、社會、經濟、文化、個人生命等面向的重要文化資源。中國與亞洲的崛起，對世界局勢影響深遠，是本世紀最重要的劃時代事件之一，孔孟思想也重新 獲得世界各國知識界的重視。歐美學界都在爭取儒學的發言權，儼然已成為國際學術界的新趨勢。 《深叩孔孟》並不是傳統的、以背誦為主的經典研讀；而是從21世紀出發為思考，與孔孟進行心靈的對話，厚植我們在現世參與文明對話的本土思想資源。 本書是黃俊傑教授在臺灣大學講授「深叩孔孟」通識課程的講稿，一共分為十二講，每講均附閱讀作業、延伸閱讀、思考問題、關鍵詞、本講內容架構圖，方便讀者自學參考。.
- Zhongguo zhe xue chang shi: dian cang ben.Shi Hu - 2022 - Xianggang: Kai ming shu dian.胡適（1891-1962），安徽績溪人。原名嗣穈，後改名胡適，字適之，曾用筆名希彊、臧暉等。新文化運動的奠基人與領袖之一，倡導約翰・杜威的實用主義。1917年回國任教北大，參與編輯《新青年》《努力周報 》《獨立評論》等雜誌，先後擔任中華民國駐美大使、國立北京大學校長、台北「中央研究院」院長等職，著有《中國哲學史大綱》《嘗試集》《胡適文存》等書，並獲諾貝爾文學獎提名。.
- Xi Han jing xue yu zai yi si chao =.Peng Feng - 2022 - Beijing Shi: Zhonghua shu ju.全书以灾异思想为切入点，以西汉经学灾异思想与思潮为中心，结合先秦至西汉间的时代背景与思想氛围，在细致考察与解读相关文本的基础上，对西汉经学灾异思想的观念来源与理论先导、创立过程与时代特色、理论形态与建 构方法，以及灾异思潮与现实政治的互动等问题，进行了全面深入的研究和探讨；对于经学灾异思想何以会在西汉建立、经学灾异思潮缘何会在西汉爆发、经学灾异论造成了怎样的历史影响，以及如何评价灾异论氛围中的西汉儒 学与儒生群体等问题，本书也进行了系统的反思，并提出了一系列见解。.
- Yi de pu xi: Zhongguo gu dai de zheng yi yu gong gong chuan tong.Qiaojian Chen - 2022 - Beijing Shi: Shang wu yin shu guan.Remove from this listExport citation Bookmark
- Guiguzi xin zhu.Fucheng Chen - 2022 - Taibei Shi: Wen shi zhe chu ban she. Edited by Guiguzi.
- Harmony as a virtue in Confucianism.Chenyang Li & Dascha Düring - 2022 - In Chenyang Li & Dascha Düring (eds.), The Virtue of Harmony. New York, NY: Oxford University Press.Remove from this listExport citation Bookmark
- Ru jia yu fo jiao si xiang zhi duo yuan lun shu.Chengming Zhou - 2023 - Taibei Shi: Yuan hua wen chuang gu fen you xian gong si.儒家思想由孔孟荀之發揚而成為中國文化之主流，佛教自東漢明帝時傳入中國，融入中國文化與思想，由小乘佛教蔚為大乘佛學。二千年來經歷歷史之分合，終為中國之民眾、士大夫所接受。其間有梁武帝捨棄王位出家，武則天 以佛教為國教，亦有三武之禍，至今儒佛融合，已成必然之趨勢。 在哲學思維上，不論從形上論、人生論、倫理論、道德論探討，儒家重生，佛教重死，都有超越生命之價值所在，悲天憫人，慈悲喜捨，都提供眾生體認生命之終極價值，若能將儒家仁愛之精神與佛教慈悲之胸懷融合為一，必能 撥去世人眼前之黑霧，迎向燦爛之雲天，則中國之新文化於焉形成，馨香禱祝。.
- The European discovery of Confucian revolution: the classic roots of modern regime change in China, Japan, Korea and Vietnam.David Williams - 2024 - [New York]: [Routledge].This book argues that Western studies of East-Asian politics are generally flawed due to their adherence to the premise that liberal democracy is the best form of governance. The book rejects the three main schools of the Western interpretation of Oriental politics and instead examines the border-transcending powers of Confucianism that have, over more than twenty-two centuries, transformed the politics of East Asia. By circumventing the fundamental methodical and ethical assumptions of the Anglophone hegemonic discourse on the politics of the (...)
- Confucian perfectionism and resources for liberties.May Sim - 2024 - In James Dominic Rooney & Patrick Zoll (eds.), Beyond Classical Liberalism: Freedom and the Good. New York, NY: Routledge Chapman & Hall.
- Perfectionism, political justification, and Confucianism.Fan-lun Franz Mang - 2024 - In James Dominic Rooney & Patrick Zoll (eds.), Beyond Classical Liberalism: Freedom and the Good. New York, NY: Routledge Chapman & Hall.
- The early Confucian philosophy of agency: virtuous conduct.Henrique Schneider - 2024 - Lanham: Lexington Books.Virtuous conduct is the philosophy of agency within Early Confucianism. Drawing on the ideas of Confucius, Mencius, and Xunzi, this book characterizes Early Confucianism as a progressive philosophy due to its human-centered program for social reform, its process view of self-cultivation, and its development.
- Embodiment theory and Chinese philosophy: contextualization and decontextualization of thought.Margus Ott - 2024 - London: Bloomsbury Academic.This book analyses some of the seminal texts of the Chinese tradition and shows how they exemplify aspects of embodiment theory: the Analects of Confucius, the Zhuangzi, and the Treatise on Music. Margus Ott also develops far-reaching possibilities of an embodied philosophy. The embodied understanding did not go unchallenged in Ancient China. There were important counter-currents, most notably the Mohists and the so-called Legalists. By using embodiment theory Ott demonstrates how these ideas can be seen as a decontextualizing tendency of (...)
- Death as the Ultimate Concern in the Neo-Confucian Tradition.Guoxiang Peng - 2011 - In Amy Olberding & Ivanhoe Philip J. (eds.), Mortality in Traditional Chinese Thought. SUNY. pp. 271-295.
- The discourses and sayings of Confucius.Ku Hung-Ming & Confucius - 1898 - Shanghai [etc.]: Kelly & Walsh. Edited by Hongming Gu.This Is A New Release Of The Original 1898 Edition.
- Liu, Dachun, Wang Bolu, Ding Junqiang, and Liu Yongmu, Reconsideration of Science and Technology I: Reflection on Marx’s View.Carl Mitcham & Alfred Nordmann - forthcoming - Dao: A Journal of Comparative Philosophy:1-15.
- Kong-tze kia-yu.Su Wang - 1899 - Paris,: E. Leroux; [etc., etc.]. Edited by Charles de Harlez.Remove from this listExport citation Bookmark
- Confucian Democracy: A Deweyan Reconstruction.Sor-Hoon Tan - 2012 - SUNY Press.Using both Confucian texts and the work of American pragmatist John Dewey, this book offers a distinctly Confucian model of democracy.
- Li Zhi 李難, Confucianism and The viritue of Desire.Pauline C. Lee - 2012 - SUNY Press.A philosophical analysis of the work of one of the most iconoclastic thinkers in Chinese history, Li Zhi, whose ethics prized spontaneous expression of genuine feelings.
- The moral aphorisms and terseological teachings of Confucius, the sapient Chinese philosopher..Marcenus Rodolphus Kilpatrick Wright - 1900 - Grand Rapids, Mich.: U. G. Clarke.Remove from this listExport citation Bookmark
- Yang, Zebo 楊澤波, The Riddle of the Theory on the Goodness of Nature: Cracking Goldbach’s Conjecture in Confucian Studies 性善之謎: 破解儒學研究的哥德巴赫猜想.Junfeng Xu - forthcoming - Dao: A Journal of Comparative Philosophy:1-4.
- Kōshi kenkyū.Yoshimaru Kanie - 1904 - Tōkyō: Kinkōdō Shoseki.Remove from this listExport citation Bookmark
- Matteo Ricci's teaching on the goodness of human nature: its Thomistic and neo‐Confucian sources.Yilun Cai - 2024 - Heythrop Journal 65 (2):138-151.The Jesuit missionary Matteo Ricci's teaching on the goodness of human nature in The True Meaning of the Lord of Heaven represents the fruit of the first encounter between Catholicism and Confucianism. This article will consider the Thomistic and neo‐Confucian sources in Ricci's enunciation of the Catholic doctrine on the goodness of human nature in this Chinese catechism. It will illustrate that Ricci developed his teaching, which is fundamentally Thomistic, with the help of terminology borrowed from the Chinese philosophical tradition. (...)
- Confucianism in the Heart, Buddhist Traces—a Study on Stele Inscriptions by Scholars in the Silla Period.Ying Qin & Hailong Sun - 2023 - European Journal for Philosophy of Religion 15 (3):239-256.Little is known about the Korean Peninsula before 12 th century, due to which potentially biased assessments of its social, cultural, and political history exist. This study attempted to unearth the history of the Korean Peninsula since the late 10th century through the Buddhist inscriptions. These inscriptions unveil the authentic social environment, religious beliefs, and political ecology of late Silla and delve into the political motives and life philosophies of Silla scholars who studied the Tang Dynasty, especially their approach of (...)
- Mengzian Sensitivity to Social Roles.Gina Lebkuecher - forthcoming - Dao: A Journal of Comparative Philosophy:1-32.Classical Confucian philosopher Mengzi 孟子 offers resources that can help shed light on the metaphysical status of moral qualities and answer the question of how we come to perceive them. I argue that Mengzi puts forward an account of virtue as sensitivity similar to that offered by John McDowell. Both thinkers endorse a particular kind of motivationally internalist naturalistic moral realism, and both explain virtue as analogous to perception of secondary qualities. I offer an original contribution to existing literature by (...)
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