The aim of this essay is to analyse the future of Confucianism in Western societies or,at least,through the exegesis of Western scholars.To realize this overview definitely means to verify how Confucian thought crosse...The aim of this essay is to analyse the future of Confucianism in Western societies or,at least,through the exegesis of Western scholars.To realize this overview definitely means to verify how Confucian thought crossed many contemporary and later theories,especially in juridical fields as the theory of private law and the public comparative law.That system of customary rules and pragmatic ethics did not fail to face the modernity by enlarging its views in the context of much more complex societies:So,a typical phenomenon of Eastern civilities,to the point that it is generally considered the most peculiar inheritance of both Chinese spirituality and administrative political science,became an interesting and suggestive test bench for different starting points.If it is correct to say that this is not a proper nowadays stance(remembering the praise of Leibniz and Voltaire,for instance),it is even more likely that Confucianism will catch the attention of a larger academic audience also in the nearest future and not only narrowing its rise to the enormous economic growth of the Chinese influence and ruling role in the world,directly getting a level of strength not far from the American governance.Unsurprisingly,the first defined approaches to a Western Confucianism,mixing elements from its absolutely unique written or traditional sources and aspects taken from the comparison with other cultures,are still coming from United States’universities,in the scientific field of sinology and,step by step,comparative law’s scholars and legal theorists.This fascinating development that opens up Confucian ethics to a bigger spectre of teachings and belongings is happening while Confucian rituals,temples,and precepts are reaching in modern days China an always more cohesive and aggregating religious phenomenology.The West looks for ideas,while the East is trying to find stability around a metaphysical substructure of common values to prevent conflicts and to keep societies safe.展开更多
The aim of this essay is to retrace the latest theses and hypotheses formulated by Olivier Roy,an influent European scholar who has worked almost all his entire academic drifting in the scientific fields of sociology,...The aim of this essay is to retrace the latest theses and hypotheses formulated by Olivier Roy,an influent European scholar who has worked almost all his entire academic drifting in the scientific fields of sociology,political thought,and more recently even in the pragmatic theory of comparative public law.His researches have had seminal consequences in the liberal debate related to the importance of religions in the so called“public sphere”,significantly evolving the level and the deepness of studies on secularization.To recognize this leading figure and the high quality of his historical and political formation does not mean to refuse an open-oriented confrontation with two aspects apparently undervalued in Olivier Roy’s works.First of all,we can still consider(and emphasize)the necessity of a legal theoretical contribution to justify the transition of religions from their static and original normative demand to their current pluralistic variety of internal legal schools,accents,and especially customary practices.Subsequently,we have to image an ultimate criterion to recompose the differences in every cult and in getting an ideally political point of view from each religious belonging in an always more crumbled juridical culture.It cannot be anymore the defense of the Christian roots of Western liberalism,but it could become the opportunity to embrace the universality of human dignity and to tackle the strength of the most arduous social issues in the multicultural society we are living in.展开更多
文摘The aim of this essay is to analyse the future of Confucianism in Western societies or,at least,through the exegesis of Western scholars.To realize this overview definitely means to verify how Confucian thought crossed many contemporary and later theories,especially in juridical fields as the theory of private law and the public comparative law.That system of customary rules and pragmatic ethics did not fail to face the modernity by enlarging its views in the context of much more complex societies:So,a typical phenomenon of Eastern civilities,to the point that it is generally considered the most peculiar inheritance of both Chinese spirituality and administrative political science,became an interesting and suggestive test bench for different starting points.If it is correct to say that this is not a proper nowadays stance(remembering the praise of Leibniz and Voltaire,for instance),it is even more likely that Confucianism will catch the attention of a larger academic audience also in the nearest future and not only narrowing its rise to the enormous economic growth of the Chinese influence and ruling role in the world,directly getting a level of strength not far from the American governance.Unsurprisingly,the first defined approaches to a Western Confucianism,mixing elements from its absolutely unique written or traditional sources and aspects taken from the comparison with other cultures,are still coming from United States’universities,in the scientific field of sinology and,step by step,comparative law’s scholars and legal theorists.This fascinating development that opens up Confucian ethics to a bigger spectre of teachings and belongings is happening while Confucian rituals,temples,and precepts are reaching in modern days China an always more cohesive and aggregating religious phenomenology.The West looks for ideas,while the East is trying to find stability around a metaphysical substructure of common values to prevent conflicts and to keep societies safe.
文摘The aim of this essay is to retrace the latest theses and hypotheses formulated by Olivier Roy,an influent European scholar who has worked almost all his entire academic drifting in the scientific fields of sociology,political thought,and more recently even in the pragmatic theory of comparative public law.His researches have had seminal consequences in the liberal debate related to the importance of religions in the so called“public sphere”,significantly evolving the level and the deepness of studies on secularization.To recognize this leading figure and the high quality of his historical and political formation does not mean to refuse an open-oriented confrontation with two aspects apparently undervalued in Olivier Roy’s works.First of all,we can still consider(and emphasize)the necessity of a legal theoretical contribution to justify the transition of religions from their static and original normative demand to their current pluralistic variety of internal legal schools,accents,and especially customary practices.Subsequently,we have to image an ultimate criterion to recompose the differences in every cult and in getting an ideally political point of view from each religious belonging in an always more crumbled juridical culture.It cannot be anymore the defense of the Christian roots of Western liberalism,but it could become the opportunity to embrace the universality of human dignity and to tackle the strength of the most arduous social issues in the multicultural society we are living in.
