[v. 1]. Jiao chou mu lu xue lun cong --[v. 2]. Zhe xue shi lun cong. Dao jiao lun cong. Wen shi za zhu.

本書分為《儒學》與《人生》兩編。《儒學編》主要從儒家哲學史的方面，分別論述了先秦的孔子、孟子、荀子的思想。漢代大儒董仲舒及宋代道學的集大成者朱熹的思想。儒學是中國傳統文化的主流，從漢武帝定儒術於一尊直 到清末二千多年的中國封建社會裏，儒學居於統治地位。儒學中有糟粕和精華兩部分。去其糟粕，取其精華對當代社會也有其現實意義，作者認為儒學就是人學，就是教人學會做人。哲學不是空談，要落實到實踐上、行動上。《 人生編》首先講對儒學要全面地理解，儒學以修身為本，修己安人，德行為先，貴在提高人的思想境界，給人一個安身立命之地。儒學不是宗教，但卻具有宗教的作用。儒學的核心是“仁體禮用”“禮之用，和為貴”。和而不同 ，各得其所，各盡其能，各安其位，各司其事，各盡其職。自強不息，和諧共進，日新又新，達於盡善盡美，臻於世界大同。.

For centuries, many have turned to Confucianism for its wisdom on ethics and politics, while its distinctive contribution to spirituality has often been overlooked. In this remarkable collection, leading scholars of Confucianism explore this spiritual and religious dimension more deeply. Now available for the first time in English are insights into the Confucian understanding of themes such as holism, divinity, piety, religious virtue, and spiritual progress. Volume One of this collection offers as overview of Confucianism, its formation and rituals. The (...) forthcoming Volume Two examines self-cultivation, the development of the tradition, and Confucianism's flowering in our world today. Book jacket. (shrink)

Mencius’ claim that human nature is good is well known among students of classical Confucian thought. It has been taken for granted that underlying Mencius’ deceptively simple thesis is an appeal to intuition. No persuasive argument is offered, except the insistence that the moral propensities, such as the “four germinations” are inherent in human nature. A corollary of this insistence is the unquestioned belief that human beings all have the inner ability to commiserate with others, to feel ashamed of themselves, (...) to have a sense of humbleness, and to differentiate right from wrong. And the only example of an attempt to “prove” the thesis which approximates a kind of empiricist procedure seems no more than a commensense observation. (shrink)

An exposition of the core Confucian text, the Analects, is a rich resource for thinking philosophically about aesthetics, ethics, and religion. Indeed, the Analects is an inspiration for doing philosophy as a dialogical, rather than a dialectic, dialogue and an edifying conversation. The four integrated dimensions of Confucian humanism as embodied in Confucius’ “anthropocosmic” philosophy encompass the sacredness of earth, body, family, community, and the world. Specifically, it envisions that the full realization of the way of learning to be human (...) consists of (1) the integration of the body and mind, (2) the fruitful interaction between the individual and society, (3) the sustainable and harmonious relationship between humanity and nature, and (4) the mutual responsiveness between the human hear-mind and the Way of Heaven. Furthermore, it transcends the concepts of rationality in the Enlightenment mentality and provides a philosophy of life rooted in the sensitivity, sympathy, and compassion inherent in human nature. Confucius’ “anthropocosmic” philosophy is one of the most profound spiritual legacies in rethinking the human in the twenty-first century. (shrink)

By focusing on the Confucian ideal of forming one body with Heaven, Earth, and myriad things, I argue that the distinctive feature of Chinese cosmology is not the absence of cosmogonist concerns, but faith in the interconnectedness of all modalities of being as the result of the continuous creativity of the cosmic process.

The ideal Chinese thinker is a scholar‐official who is informed by a profound historical consciousness, well seasoned in the fine arts of poetry, lute and calligraphy, and deeply immersed in the daily routine of government. If philosophy is loosely defined as disciplined reflection on insights, Chinese philosophy is distinguished in its commitment to and observation of the human condition. It is a disciplined engaged reflection with insights derived primarily from practical living. The Chinese thinker, unlike the Greek philosopher, the Hebrew (...) prophet, the Indian guru, the Christian priest, or the Buddhist monk, is engaged in society, involved in politics, and dedicated to the spiritual transformation of the world from within. (shrink)

By focusing on the Confucian ideal of forming one body with Heaven, Earth, and myriad things, I argue that the distinctive feature of Chinese cosmology is not the absence of cosmogonist concerns, but faith in the interconnectedness of all modalities of being as the result of the continuous creativity of the cosmic process.

I. The "Moral Universal" from the Perspectives of East Asian Thought jl\ defining characteristic of East Asian thought is the widely accepted proposition ...

Language plays an essential role in social life, and especially in the life of our modern information society. Studies of language have long been a vital part of philosophical research in the West. In ancient Greek philosophy, Socrates investigated word meaning and Plato universals. Aristotle separated the essence of the matter from accidental factors, postulating that the essence of a thing determines our study of its concept. Closer to our own time, Francis Bacon proposed the concept of "Idols of the (...) market-place," which deals with mistakes caused by different interpretations of word meanings. Thomas Hobbes developed the theory of names and referents. John Locke created the ideational theory of meaning. John Stuart Mill proposed the theory of word meaning and extension. Franz Brentano created the theory of intentionality. To sum up, from Ancient Greece to modern times, language has always been the focus of attention for many philosophers. However, these philosophers never regarded their investigations as a necessary condition and a prerequisite of philosophical research. (shrink)

Tu (Chinese history and philosophy, Harvard U.) offers a panoramic view of the core values of Confucian intellectual thought that have kept it vital for more than two millennia, and underlie the recent resurgence in eastern Asia. Of interest to students of either China or religion and ethics. Paper edition (unseen), $14.95. Annotation copyright by Book News, Inc., Portland, OR.

Sanskrit text, with Sanskrit commentary of Anantaśaktipāda and English explanation on Śaivism, and Hindu philosophy.

In diesem Band werden ausgehend von systematischen Studien zum Verhältnis von Leib, Lernen, Bildung und Erziehung neue Impulse aus der empirischen Bildungsforschung, den Neurowissenschaften und der Postphänomenologie aufgegriffen: Phänomenologische und pädagogische Perspektiven auf Leiblichkeit und Embodiment werden mit diskurs- und praxistheoretischen, neurophänomenologischen sowie Perspektiven der Gender Studies verknüpft und auf die pädagogischen Praxisfelder Digitalisierung, Schule und Kindergarten bezogen.

Tu Wei-ming is the foremost exponent of Confucian thought in the United States today. Over the last two decades he has been developing a creative scholarly interpretation of Confucian humanism as a living tradition. The result is a work of interpretive brilliance that revitalizes Confucian thought, making it a legitimate concern of contemporary philosophical reflections.

The influence of Buddhist philosophy in Vietnamese nation.

EDITORS’ INTRODUCTION This volume is a collection of papers presented at the international workshop on “Buddhist Approach to Global Education in Ethics” which is being held on May 13, 2019, at International Conference Center Tam Chuc, Ha Nam, Vietnam on the occasion of the 16th United Nations Day of Vesak Celebrations 2019. The aim is to throw new light on the values of the global ethical system with a focus on the Buddhist approach in deepening our understanding of how Buddhist (...) ethics can deliver a social change in the globalized world. REVIEW OF CONTENTS Prof. P. D. Premasiri in his paper titled “Universally valid ethical norms of Buddhism applicable to global education in ethics” deals with hindrance in determining the basis for global education in ethics and providing undeniable facts about the diversity involved in ethical norms, principles and attitudes of various global communities. The author also discusses the characteristics of Buddhist teaching on a humanistic approach to the moral life with perceptions of enlightened humans, i.e. ‘Knowledgeable Persons’ (vi¤¤å purisà). The paper places further emphasis on the necessity to draw the attention of educators to train the minds of humans on ethical choices in accordance with such decisions. The paper entitled “Teaching Buddhist Ethics through the Life of the Buddha and Jesus” by Abraham Velez De Cea has proposed a new approach to the Buddhist ethical way of teaching and its application through interpretations of the Buddha’s life from the perspective of virtue ethics and meditation. The purpose is to heighten the Buddhist contribution being made to global education in ethical issues. The paper is divided into two parts, Buddhist ethics as a form of virtue ethics and secondly, interpretation of the Buddha’s teachings from the perspective of virtue ethics and meditation. (shrink)

This study explores how and when ethical leadership predicts three forms of team-level creativity, namely team creativity, average of member creativity, and dispersion of member creativity. The results, based on 230 members of 44 knowledge work teams from Chinese organizations, showed that ethical leadership was positively related to team creativity and average of member creativity but was negatively related to dispersion of member creativity. Consistent with the predictions of uncertainty reduction theory, psychological safety climate mediated the relationship between ethical leadership (...) and the three forms of team-level creativity. Furthermore, supervisor support for creativity positively moderated the effect of ethical leadership on psychological safety climate and the indirect effects of ethical leadership on the three forms of team-level creativity through psychological safety climate. The analysis offers significant theoretical and practical implications on ethical leadership and creativity in organizations. (shrink)