In this article,the author intends to make a summary and brief criticism with respect to the appraisals of modern scientific and technological civilization and demonstrations of resurrecting Confucian culture performe...In this article,the author intends to make a summary and brief criticism with respect to the appraisals of modern scientific and technological civilization and demonstrations of resurrecting Confucian culture performed by the representatives of modern Neo-Confucianism.展开更多
Ti Ren體認is a commonly used and very important notion in traditional Chinese philosophy and intellectual history,nevertheless with its connotation unclear in the ancients’discourses.This text tries to analyze the me...Ti Ren體認is a commonly used and very important notion in traditional Chinese philosophy and intellectual history,nevertheless with its connotation unclear in the ancients’discourses.This text tries to analyze the method and process of this notion via the perspective of Neo-Confucianism in Song Dynasty.The basic hypothesis of this research is that Ti Ren is the basis of the cultivation theory that helps confucians improve their moral integrity.Under such assumption,this text proposes the core connotation of Ti Ren in Neo-Confucianism lies in personal grasp of the heavenly principle.Based on this,from Zhou Dunyi to Shao Yong,Zhang Zai and the Cheng brothers,this kind of grasp gradually developed into a clear clue from appreciation of objects to that of inner mind,and then epitomized by Zhu Xi.Zhu Xi’s Ti Ren consists of two approaches,extroversive and introversive,and built a way of self-cultivating to be the saint from methods like investigation of things and reading books to the realization of grasping saints’minds.The end of the road is the aesthetic world of eagles soaring in the sky and fishes diving in water,the great pleasure,and on passage,it is overflowing with both physical and spiritual feelings,so that we know Ti Ren possesses aesthetic meanings.Further,based on the differentiation and analysis of the connotation of this concept,this text preliminarily compares Zhu Xi’s Ti Ren with Gadamer’s“Erlebnis”,promoting the possibility of dialogue between east and west philosophy.展开更多
This paper analyzes the critique of Neo-Confucianism by the Japanese Jesuit Brother Fabian Fukansai (c. 1565-1621) in the Mydtei Dialogues {Mydtei Mondo 妙貞問答)(1605), as well as Fabian's later critique of Chris...This paper analyzes the critique of Neo-Confucianism by the Japanese Jesuit Brother Fabian Fukansai (c. 1565-1621) in the Mydtei Dialogues {Mydtei Mondo 妙貞問答)(1605), as well as Fabian's later critique of Christianity. It clarifies the author's understanding of Neo-Confiician theory and his apology for Christianity by analyzing his explanation of the Great Ultimate (Tai "kyoku/Taiji 太極)and Principle (ri/li 理),which Fabian sees as nothing but an expression of Buddhist monistic mentalism. It also demonstrates that his explanations of the Great Ultimate and Principle have a crucial flaw: they do not sufficiently explain Zhu Xi's metaphysics, which tried to make the immanent and transcendental characteristics of the Great Ultimate and Principle compatible. This is because Fabian addresses only the elements of “local" religions including Neo-Confucianism with novel keywords that support the framework of Christian Creationism and the Anima Rationalis theory. However, his later work Deus Destroyed (Ha Daius 破提宇子),written after he had rejected Christianity, overturned his former claim by accepting the Neo-Confucian concept of Principle. Fabian's works are a historical example showing the potential limits of a confrontational approach toward other religions.展开更多
This paper is a response to Guotong Li's article in which she argues that Li Zhi(1527-1602),He Qiaoyuan(1557-1633),and Li Guangjin(1549-1623)constituted a fellowship exemplified by their openness toward Islam and ...This paper is a response to Guotong Li's article in which she argues that Li Zhi(1527-1602),He Qiaoyuan(1557-1633),and Li Guangjin(1549-1623)constituted a fellowship exemplified by their openness toward Islam and endorsement of maritime trade.Adopting a socio-intellectual approach,this paper rebukes the claim that the three scholars can be considered a fellowship.It demonstrates that their varying attitudes toward Buddhism and Islam should be considered in relation to their disparate intellectual dispositions.The paper also calls for a more prudent usage of the term"fellowship,"and examines the Cheng-Zhu Neo-Confucianism revival in the mid-Ming,increasingly the dominant intellectual current in Quanzhou.Through an exploration of how Quanzhou Cheng-Zhu scholars participated in overseas trade as well as their literary commemoration of merchants,the paper supplements Guotong Li's study of the city's maritime trade with evidence broader than these three scholars and their Muslim connections.Together,it subscribes to the age-old Confusion tenet of"harmony with diversified views"(he er butong),thereby presenting a nuanced picture of Quanzhou.展开更多
●The perennial debate regarding the relative usefulness of various forms of knowledge,especially between the theoretical and practical and the intellectual and moral,lies at the heart of education in both past and pr...●The perennial debate regarding the relative usefulness of various forms of knowledge,especially between the theoretical and practical and the intellectual and moral,lies at the heart of education in both past and present times in both the West and China(de Bary,1988,2004,2005,2015).●Neo-Confucians remain relevant in the 21st century and can help us to understand and elucidate contemporary debates in education-specifically,to answer the question Spencer asked nearly a century and a half ago:"What knowledge is of most worth?".●Mencius,Zhu Xi,Wang Yangming,Xu Ai,and Kang Youwei advocated for a type of learning that would strongly resonate with John Dewey(1938)and Paulo Freire(1970,1978).Foundational philosophies of education,particularly in the United States,have drawn heavily on 20th century European-American thinkers;this article attempts to correct this myopia and broaden perspectives.展开更多
Li Shizhen was a Ming Dynasty physician and was greatly influenced by the New-Confucian beliefs of the time.Although Ben Cao Gang Mu(《本草纲目》Compendium of Materia Medica)is a monograph on medicine,its purpose is“...Li Shizhen was a Ming Dynasty physician and was greatly influenced by the New-Confucian beliefs of the time.Although Ben Cao Gang Mu(《本草纲目》Compendium of Materia Medica)is a monograph on medicine,its purpose is“to investigate things.”The best way to get to know historical figures is to restore facts.展开更多
Wang You’s thoughts on the compilation of Wu Zi Jin Si Lu reflect the thoughts of the scholars who took Zhu Xi as their mentor in the late Ming and early Qing Dynasties.Wang You combined four scholars in the Northern...Wang You’s thoughts on the compilation of Wu Zi Jin Si Lu reflect the thoughts of the scholars who took Zhu Xi as their mentor in the late Ming and early Qing Dynasties.Wang You combined four scholars in the Northern Song Dynasty(Zhou Dunyi,Zhang Zai,Cheng Yi,and Cheng Hao)and Zhu Xi into a whole,so that readers could grasp their thoughts as a whole.This also enabled the scholars of the time to access to the sages.His books were widely circulated in East Asia and were well received by Ly Dynasty,North Korea,with many copies printed.Inspired by Wang You’s compiling ideas,Ly Dynasty scholars in North Korea have compiled new documents reflecting the local Xing-li of learning,such as Li Duzhong’s Li Zi Jin Si Lu and Song Bingxuan’s Jin Si Xu Lu.The Huizhou scholars,represented by Wang You,spared no effort to construct the Jin Si Lu documents to adapt to the development of the times and to explain the essence of Jin Si Lu.It played a certain role in the dissemination of Neo-Confucianism in East Asia.展开更多
The reason why Chinese scholars cannot bridge between Confucianism and democracy as a century problem since 1920s is that liberal democracy has two fundamental defects:Human beings born with wisdom have known rights b...The reason why Chinese scholars cannot bridge between Confucianism and democracy as a century problem since 1920s is that liberal democracy has two fundamental defects:Human beings born with wisdom have known rights before entering societies,which is contrary to Confucianism;separation between politics and religions has led to religious ceremony of confession far away from politics.Mistake-tolerant democracy whose right theory is the right to trial and error as an original right and mutual empowerment theory can overcome above defects.Liberty is divided into the right to trial and error as an original right in innovative fields which can be transferred by contract and unalienable liberties in non-innovative ones.The spirit and behavior of self-criticism to people like confession is a virtue which meets Confucian moral requirements of becoming a Saint and politician’s obligation required in mistake-tolerant democracy,which can solve the century problem at utmost.展开更多
As Chinese nationalists grappled with the political and military weakness of the young Republic of China, some sought to strengthen the Chinese race by advocating a return to the ancient practice of fetal education. F...As Chinese nationalists grappled with the political and military weakness of the young Republic of China, some sought to strengthen the Chinese race by advocating a return to the ancient practice of fetal education. Fetal education held that every sight, sound, and flavor that a pregnant mother took in through her senses, as well as her emotions and demeanor, directly affected her fetus. This paper examines how the text Taijiao, Song Jiazhao's 1914 Chinese translation of Shimoda Jirr's Japanese work Taiky6, presents a modern reformulation of fetal education that draws upon both modern Western science and East Asian medicine. As the text uses modern biology and psychology to explain and demonstrate the efficacy of fetal education, it also narrows the scope of fetal education to focus almost exclusively on the mother's psychological state Similarly, as the text turns to instruct women on the practice of fetal education, it draws upon Edo and Qing gynecological principles to emphasise the importance of the pregnant mother's emotional self-control. Ultimately this text represents a neo-traditionalist response to modernity as it presents a Neo-Confucian vision of fetal education focused on a pregnant mother's moral self-cultivation and emotional self control.展开更多
In order to analyze the impact of human capital theory on contemporary Chinese education,this paper first draws a conceptual outline of how this theory was introduced and interpreted to suit the Chinese quest for mode...In order to analyze the impact of human capital theory on contemporary Chinese education,this paper first draws a conceptual outline of how this theory was introduced and interpreted to suit the Chinese quest for modernization.The study then adopts a comparative historical approach to the points of similarity between Neo-Confucian educational ideas and those of British humanism in an earlier transitional period that has some parallels.The aim of this comparison is to connect the ideas of Neo-Confucians and humanist educators to Ronald Dore’s concept of the role of education and his insights on the diploma disease.Within this core framework,this paper exposes the problems that have come from a melding of the examination tradition and the notion of human capital.It suggests that a revival of another aspect of Chinese tradition-education for fostering one’s humanity-may help balance contemporary Chinese education and restore it to health.展开更多
This essay reviews Confucian ethics with regard to impartiality and Confucian notion of brotherhood. It focuses on the comments by Song Neo- Confucians, Cheng Yi and Zhu Xi, about a famous case involving brotherhood. ...This essay reviews Confucian ethics with regard to impartiality and Confucian notion of brotherhood. It focuses on the comments by Song Neo- Confucians, Cheng Yi and Zhu Xi, about a famous case involving brotherhood. In this case Diwu Lun of the Han dynasty treated his diseased son and his diseased nephew in different ways. The author argues that Confucianism, starting from a naturalist standpoint, affirms the partiality in the relations between brothers, and judges deliberate impartiality negatively. On this point, one cannot simply view Confucianism as analogous to the Kantian ethics which promises impartiality or the virtue ethics which opposes impartiality.展开更多
This paper examines how the definition and interpretation of the concept gewu zhizhi格物致知(investigating things and extending knowledge),evolved along with Chinese intellectual efforts to construct the framework for...This paper examines how the definition and interpretation of the concept gewu zhizhi格物致知(investigating things and extending knowledge),evolved along with Chinese intellectual efforts to construct the framework for Chinese learning which,in turn,had a profound impact on the development of educational curricula in different historical periods.In Confucian philosophy,“practicality”appears ambivalent,as it can refer to moral cultivation in daily life or knowledge in the material world.Such ambivalence,embodied in the evolution of the concept of gewu zhizhi,can be interpreted as a Chinese search for a well-rounded curriculum in education.Within this framework,this paper traces the origin of the concept in The Great Learning,and investigates how it was developed to refer specifically to natural studies and then to scientific knowledge introduced into China in the late Qing period.This historical reflection on Chinese education points to the shared humanistic values in the Confucian approach to education and in the Renaissance ideal of a liberal education.It calls for a search for a common humanity in rethinking the content and aim of a modern Chinese education.展开更多
文摘In this article,the author intends to make a summary and brief criticism with respect to the appraisals of modern scientific and technological civilization and demonstrations of resurrecting Confucian culture performed by the representatives of modern Neo-Confucianism.
基金This paper is part of the research project entitled“The Power of Poetic Discourse in the Context of Neo-Confucianism and the Presentation of the Aesthetical Realm within Zhu Xi’s Poetry(18CZW002)”funded by National Social Science Foundation of China.
文摘Ti Ren體認is a commonly used and very important notion in traditional Chinese philosophy and intellectual history,nevertheless with its connotation unclear in the ancients’discourses.This text tries to analyze the method and process of this notion via the perspective of Neo-Confucianism in Song Dynasty.The basic hypothesis of this research is that Ti Ren is the basis of the cultivation theory that helps confucians improve their moral integrity.Under such assumption,this text proposes the core connotation of Ti Ren in Neo-Confucianism lies in personal grasp of the heavenly principle.Based on this,from Zhou Dunyi to Shao Yong,Zhang Zai and the Cheng brothers,this kind of grasp gradually developed into a clear clue from appreciation of objects to that of inner mind,and then epitomized by Zhu Xi.Zhu Xi’s Ti Ren consists of two approaches,extroversive and introversive,and built a way of self-cultivating to be the saint from methods like investigation of things and reading books to the realization of grasping saints’minds.The end of the road is the aesthetic world of eagles soaring in the sky and fishes diving in water,the great pleasure,and on passage,it is overflowing with both physical and spiritual feelings,so that we know Ti Ren possesses aesthetic meanings.Further,based on the differentiation and analysis of the connotation of this concept,this text preliminarily compares Zhu Xi’s Ti Ren with Gadamer’s“Erlebnis”,promoting the possibility of dialogue between east and west philosophy.
文摘This paper analyzes the critique of Neo-Confucianism by the Japanese Jesuit Brother Fabian Fukansai (c. 1565-1621) in the Mydtei Dialogues {Mydtei Mondo 妙貞問答)(1605), as well as Fabian's later critique of Christianity. It clarifies the author's understanding of Neo-Confiician theory and his apology for Christianity by analyzing his explanation of the Great Ultimate (Tai "kyoku/Taiji 太極)and Principle (ri/li 理),which Fabian sees as nothing but an expression of Buddhist monistic mentalism. It also demonstrates that his explanations of the Great Ultimate and Principle have a crucial flaw: they do not sufficiently explain Zhu Xi's metaphysics, which tried to make the immanent and transcendental characteristics of the Great Ultimate and Principle compatible. This is because Fabian addresses only the elements of “local" religions including Neo-Confucianism with novel keywords that support the framework of Christian Creationism and the Anima Rationalis theory. However, his later work Deus Destroyed (Ha Daius 破提宇子),written after he had rejected Christianity, overturned his former claim by accepting the Neo-Confucian concept of Principle. Fabian's works are a historical example showing the potential limits of a confrontational approach toward other religions.
文摘This paper is a response to Guotong Li's article in which she argues that Li Zhi(1527-1602),He Qiaoyuan(1557-1633),and Li Guangjin(1549-1623)constituted a fellowship exemplified by their openness toward Islam and endorsement of maritime trade.Adopting a socio-intellectual approach,this paper rebukes the claim that the three scholars can be considered a fellowship.It demonstrates that their varying attitudes toward Buddhism and Islam should be considered in relation to their disparate intellectual dispositions.The paper also calls for a more prudent usage of the term"fellowship,"and examines the Cheng-Zhu Neo-Confucianism revival in the mid-Ming,increasingly the dominant intellectual current in Quanzhou.Through an exploration of how Quanzhou Cheng-Zhu scholars participated in overseas trade as well as their literary commemoration of merchants,the paper supplements Guotong Li's study of the city's maritime trade with evidence broader than these three scholars and their Muslim connections.Together,it subscribes to the age-old Confusion tenet of"harmony with diversified views"(he er butong),thereby presenting a nuanced picture of Quanzhou.
文摘●The perennial debate regarding the relative usefulness of various forms of knowledge,especially between the theoretical and practical and the intellectual and moral,lies at the heart of education in both past and present times in both the West and China(de Bary,1988,2004,2005,2015).●Neo-Confucians remain relevant in the 21st century and can help us to understand and elucidate contemporary debates in education-specifically,to answer the question Spencer asked nearly a century and a half ago:"What knowledge is of most worth?".●Mencius,Zhu Xi,Wang Yangming,Xu Ai,and Kang Youwei advocated for a type of learning that would strongly resonate with John Dewey(1938)and Paulo Freire(1970,1978).Foundational philosophies of education,particularly in the United States,have drawn heavily on 20th century European-American thinkers;this article attempts to correct this myopia and broaden perspectives.
文摘Li Shizhen was a Ming Dynasty physician and was greatly influenced by the New-Confucian beliefs of the time.Although Ben Cao Gang Mu(《本草纲目》Compendium of Materia Medica)is a monograph on medicine,its purpose is“to investigate things.”The best way to get to know historical figures is to restore facts.
文摘Wang You’s thoughts on the compilation of Wu Zi Jin Si Lu reflect the thoughts of the scholars who took Zhu Xi as their mentor in the late Ming and early Qing Dynasties.Wang You combined four scholars in the Northern Song Dynasty(Zhou Dunyi,Zhang Zai,Cheng Yi,and Cheng Hao)and Zhu Xi into a whole,so that readers could grasp their thoughts as a whole.This also enabled the scholars of the time to access to the sages.His books were widely circulated in East Asia and were well received by Ly Dynasty,North Korea,with many copies printed.Inspired by Wang You’s compiling ideas,Ly Dynasty scholars in North Korea have compiled new documents reflecting the local Xing-li of learning,such as Li Duzhong’s Li Zi Jin Si Lu and Song Bingxuan’s Jin Si Xu Lu.The Huizhou scholars,represented by Wang You,spared no effort to construct the Jin Si Lu documents to adapt to the development of the times and to explain the essence of Jin Si Lu.It played a certain role in the dissemination of Neo-Confucianism in East Asia.
文摘The reason why Chinese scholars cannot bridge between Confucianism and democracy as a century problem since 1920s is that liberal democracy has two fundamental defects:Human beings born with wisdom have known rights before entering societies,which is contrary to Confucianism;separation between politics and religions has led to religious ceremony of confession far away from politics.Mistake-tolerant democracy whose right theory is the right to trial and error as an original right and mutual empowerment theory can overcome above defects.Liberty is divided into the right to trial and error as an original right in innovative fields which can be transferred by contract and unalienable liberties in non-innovative ones.The spirit and behavior of self-criticism to people like confession is a virtue which meets Confucian moral requirements of becoming a Saint and politician’s obligation required in mistake-tolerant democracy,which can solve the century problem at utmost.
文摘As Chinese nationalists grappled with the political and military weakness of the young Republic of China, some sought to strengthen the Chinese race by advocating a return to the ancient practice of fetal education. Fetal education held that every sight, sound, and flavor that a pregnant mother took in through her senses, as well as her emotions and demeanor, directly affected her fetus. This paper examines how the text Taijiao, Song Jiazhao's 1914 Chinese translation of Shimoda Jirr's Japanese work Taiky6, presents a modern reformulation of fetal education that draws upon both modern Western science and East Asian medicine. As the text uses modern biology and psychology to explain and demonstrate the efficacy of fetal education, it also narrows the scope of fetal education to focus almost exclusively on the mother's psychological state Similarly, as the text turns to instruct women on the practice of fetal education, it draws upon Edo and Qing gynecological principles to emphasise the importance of the pregnant mother's emotional self-control. Ultimately this text represents a neo-traditionalist response to modernity as it presents a Neo-Confucian vision of fetal education focused on a pregnant mother's moral self-cultivation and emotional self control.
基金Funding for this research was provided by an Internal Research Grant of the Faculty of Humanities and Social Sciences,Victoria University of Wellington.
文摘In order to analyze the impact of human capital theory on contemporary Chinese education,this paper first draws a conceptual outline of how this theory was introduced and interpreted to suit the Chinese quest for modernization.The study then adopts a comparative historical approach to the points of similarity between Neo-Confucian educational ideas and those of British humanism in an earlier transitional period that has some parallels.The aim of this comparison is to connect the ideas of Neo-Confucians and humanist educators to Ronald Dore’s concept of the role of education and his insights on the diploma disease.Within this core framework,this paper exposes the problems that have come from a melding of the examination tradition and the notion of human capital.It suggests that a revival of another aspect of Chinese tradition-education for fostering one’s humanity-may help balance contemporary Chinese education and restore it to health.
文摘This essay reviews Confucian ethics with regard to impartiality and Confucian notion of brotherhood. It focuses on the comments by Song Neo- Confucians, Cheng Yi and Zhu Xi, about a famous case involving brotherhood. In this case Diwu Lun of the Han dynasty treated his diseased son and his diseased nephew in different ways. The author argues that Confucianism, starting from a naturalist standpoint, affirms the partiality in the relations between brothers, and judges deliberate impartiality negatively. On this point, one cannot simply view Confucianism as analogous to the Kantian ethics which promises impartiality or the virtue ethics which opposes impartiality.
文摘This paper examines how the definition and interpretation of the concept gewu zhizhi格物致知(investigating things and extending knowledge),evolved along with Chinese intellectual efforts to construct the framework for Chinese learning which,in turn,had a profound impact on the development of educational curricula in different historical periods.In Confucian philosophy,“practicality”appears ambivalent,as it can refer to moral cultivation in daily life or knowledge in the material world.Such ambivalence,embodied in the evolution of the concept of gewu zhizhi,can be interpreted as a Chinese search for a well-rounded curriculum in education.Within this framework,this paper traces the origin of the concept in The Great Learning,and investigates how it was developed to refer specifically to natural studies and then to scientific knowledge introduced into China in the late Qing period.This historical reflection on Chinese education points to the shared humanistic values in the Confucian approach to education and in the Renaissance ideal of a liberal education.It calls for a search for a common humanity in rethinking the content and aim of a modern Chinese education.