略论儒家孔孟的养生思想

要作者以孔、孟的养生思想为中心,探讨分析了先秦时期儒家慎养气血、习静养心、中和养性、重饮食居处等养生观,及其对医理的认识.认为儒家养生思想丰富了医学伦理学的内容,开创了儒医之宗。

心灵为身体立法:出土文献与东周儒家的身心主从模式

因帛书和上博简《五行》、郭店简《性自命出》和清华简《心是谓中》等新文献的发现,为重新认识东周儒家身心关系带来的契机之一,是能够看到一种不同于身心合一论和身心平行论的身心主从论(或模式)。以主导被主导、役使被役使和君臣类比等表达出来,以心灵为身体立法、心灵主导和规范身体为形态的东周儒家这一模式,主要被限定在以伦理(如仁义礼)、理性(谋划)的心去规范耳目口鼻、四肢等感性的身体。这种模式在东周儒家传世文献和在其他诸子学中有类似的表达和表现,同希腊的身心模式对比一下,两者也有某种不约而默然的相似性。

Culture-loaded words in the Confucian classics and their translation

The correct translation of the Confucian classics is based on the correct comprehension of the culture-loaded words. Therefore, this paper aims to analyze the changing meanings of these words, then find out the ways to determine their meanings and at last point out the principle, strategies and methods of better translating these words through discussing the translation purpose and the philosophical nature of the Confucian classics.

Ezra Pound＇s Conversion to Confucianism

The paper aims to explore Pound＇s early discovery of Confucianism and his conversion to Confucianism. Pound＇s interest in Confucianism coincided with the time when Christianity, already ＂contaminated＂ by ＂historical diseases＂ in Pound＇s view, could not offer a valid vision by which to guide the spiritual life, resulting in losing self in a modem society. Pound discovers three main deficiencies of Christianity： lack of respect for individuality, the decline of ethics, and open attack upon nature, which could not provide solutions to Western problems. Pound turned to Confucianism to search the existence of modem man in the face of society, and nature, which results in Pound＇s Confucian medicine to cure Western moral obtuseness.

The Political Aspect of Misogynies in Late Qing Dynasty Crime Fiction

In most Chinese traditional court-case narrative, women often serve as negative social actors, and may even be the alleged cause of the degeneration of men＇s morality as the result of their seductiveness. In the late Qing Dynasty novel Digong＇an, centred on the upright official Digong, there is strong evidence of misogyny by the author. Two female characters stand out from the story： one kills her husband with the help of her lover, who is partially justified by the latter being under the woman＇s negative influence; and the other is Empress Wu, to whom the moral downfall of the Tang Dynasty is attributed. Both women are subject to insult and threat throughout the novel. The author＇s attitude substantially relies on the sexist rhetoric prevalent in the Confucian idea of an ordered society, which usually took a negative outlook towards women partaking in public life. But for the latter we should also take in account that at the end of the Qing Dynasty a woman was, in reality, ruling the empire ＂from behind the curtain＂. Therefore, the purpose of this paper is to deconstruct the author＇s misogyny, in order to shed a light on his criticism and connect it with a somewhat more political discourse.

司马光的忧国之心

司马光是北宋著名的史学家、政治家 ,他的忧国之心源于儒家思想的影响 ,为了北宋王朝的安危 ,他献计献策 ,赢得当时人们的好评。

Confucian Thoughts in Ezra Pound＇s The Pisan Cantos

The Pisan Cantos （1948）, Ezra Pound＇s great epic, which reflects major social, cultural, and historical themes, is based on Western and Chinese cultures, especially Chinese Confucian thoughts. This paper attempts to provide an analysis of Confucian classics and Chinese characters/ideograms as cited in The Pisan Cantos, and to present the unique way in which Pound expresses his emotions and enriches his poetic art. Since, Chinese culture that emphases such concepts as ＂benevolence＂ and ＂sincerity＂ offers a more philosophical and poetical foundation to the cantos, it is understandable that The Pisan Cantos embodies Pound＇s ambition to reestablish the war-ruined Western world by Chinese Confucian thoughts, which he regards as an important foundation stone for establishing an idealistic regime

Core Conceptions of the Theory of Self-cultivation in East Asian Confucian Philosophy

The present study examines the four core concepts that underpin the various theories of cultivation of East Asian Confucian philosophy： self （ji,已）, cultivation （xiu, 修）, transformation （hua, 化）, and nurture （yang,餋）. The discussion is divided into six sections. The first section, the introduction, explains the significance of the issue in question. The second section examines the substantial notion of ＂self＂ as expounded in the Confucian intellectual tradition and the corresponding concept of selthood or personhood. Confucianism stresses that （1） personal selthood is based on the freedom of subjectivity （subjective volition）, and （2） society＇s values and norms originate in this freedom of subjectivity. The third section discusses the functional concept of cultivation, focusing on the fact that in Confucian theories the terms ＂cultivation＂ and ＂body＂ are always combined to form the concept of ＂self-cultivation.＂ Moreover, Confucian thinkers tend to discuss the effort of self-cultivation in the context of a body-mind continuum. Indeed, they often use orientational metaphors in order to describe the efforts entailed by cultivation. The fourth section analyzes the linguistic setting and context of the functional concept of transformation within Confucian philosophy of the concrete self. The term ＂transformation＂ indicates clearly that Confucian philosophy is a transformative philosophy. The fifth section analyzes the functional concept of nurture, stressing that Confucius＇ two greatest followers, Mencius and Xunzi, represent two opposed approaches to nurturing. Meneius stresses that one should undertake the effort of ＂nurturing qi,＂ that is, produce culture through natural cultivation, while Xunzi advocates artificially instilling culture in order to discipline, tame, and order nature. Mencius and Xunzi both turn to the container metaphor in their discussions of self-cultivation. The article concludes that the various cultivation activities advocated by these two disparate Confucians are based on two assumptions： （1） the self coincides with the physical body, and （2） the physical self is steeped in and interactive with the cultural values of society. In sum, the functional concept of self-cultivation is an important pillar of Confucian theories of self-cultivation.

Yang Zhu＇s ＂Guiji＂ Yangsheng and Its Modem Relevance

Condemned by Mencius （ca.372-289 BCE） as selfishness （weiwo, 为我）, Yang Zhu＇s yangsheng philosophy in China is traditionally depicted as a philosophy of egoism and hedonism. In contrast, Yang Zhu （fl.ca.370-350 BCE） is described as an ＂early liberal or individualist＂ hero in the Western Discussion of Chinese Philosophy. Yang Zhu may not be a liberal or individualist hero as portrayed by the West, but surely he should not be depicted as a promoter of egoism as Mencius did. Both John Emerson and A.C. Graham are probably right when they claimed that Yang Zhu was a revolutionary thinker of his own time; and ＂Yang Zhu＇s intervention for the Chinese thinking world had provoked a metaphysical crisis which had threatened the basic assumptions of Confucianism and Mohism and set them into a new course＂ （A.C. Graham 1978）. From my reading, Yang Zhu＇s influence on Chinese philosophy had been and will be even greater, although his philosophy as a whole was not practiced by Chinese society in the past due to the dominance of Confucianism. Yet as the first person who clearly emphasized nourishing of life for individuals and the first theory that rooted morality into xing （性, human nature）, Yang Zhu＇s yangsheng philosophy had indeed through history made a huge contribution to Chinese nurturing life tradition, and had great potential in providing inspiration to modern moral thinking. Many discussions initiated or developed by Yang Zhu and his followers have influenced both Confucianism and Daoism profoundly. His idea of nourishing life was not only inherited and developed by Zhuangzi and later Daoist religion from life preservation perspective, but also by Mencius and Xunzi from moral cultivation perspective. As a doctrine that has shown more and more relevance to modern society, people can find many inspirations from Yang Zhu＇s answer to the following questions： What is the aim of human life？ What is the right attitude toward life and death？ What is human nature？ What is the relationship between life nourishment and individual freedom？ Why nourishing one＇s own life should be as important as nourishing that of others？ What is the difference between humans and animals？ Why living a natural life is so important for human beings？ Based on materials collected from various Chinese sources directly related to Yang Zhu＇s school, especially the chapter entitled as ＂Yang Zhu＂ from the book of Liezi, this paper will explore essential features of Yang Zhu＇s yangsheng philosophy and its relevance to modern society. As ＂guiji＂ （贵已, cherishing oneself） is the core of Yang Zhu＇s yangsheng philosophy, discussion of this paper will focus on what Yang Zhu＇s ＂guiji＂ means, why Yang Zhu＇s ＂guiji＂ is not ＂weiwo＂ （为我, for oneself）, and how Yang Zhu＇s ＂guiji＂ yangsheng is relevant to modern society.

Ch＇en Tu-hsiu： A Powerful Voice for Modern China

Ch＇en Tu-hsiu （1879-1942）, co-founder of the Chinese Communist Party （CCP）, was one of the major intellectual figures who strongly advocated anti-Confucianism during the May Fourth Movement in 1919 on the basis that in order for China to survive in the modem world, it was necessary for China to reject the totally outdated tradition of Confucianism and adopt wholeheartedly Western methods and ideas, such as individualism and even Christianity. While the hard-line conservatives viewed that the way to reform China was in upholding Confucianism as unifying factor, Ch＇en viewed Confucianism as a formless philosophy that kept China back from the process of modernization.

Confucianism in Du Fu＇s Poetry and Sun Dayu＇s Translation

The great Chinese poet Du Fu＇s poetry in the Dang Dynasty has important significance in the development of the world culture. Confucianism is the main theme of his poetry, which penetrates connotation of benevolence, love of all life and self-cultivation. The famous poet Sun Dayu strived to highlight ideological content and the essence of Confucianism in Du Fu＇s poetry through translation. On the basis of deep understanding of the source text and careful choice of words, Sun Dayu mainly used literal translation, free translation and explanation in order to make the target readers know the spirit of Confucianism. His translation activities showed solicitude for national destiny and historical responsibility.

The Winter＇s Tale by Shakespeare and the Confucian Values

Through comparison, this paper finds out that William Shakespeare （1564-1616）, the most popular and wide respected writer in all English literatures and a great dramatist and humanist in the English Renaissance perio ly d, coincides in speaking highly of love, loyalty, intelligence, harmony, integrity, righteousness, friendship, and so on with Chinese Confucian values--the most precious treasure of Chinese traditional culture reflected in the Three Cardinal Guides and the Five Constant Virtues used by Chinese people in maintaining the stability and harmony of the whole nation and society--through vivid interpretation of human ethical relations in many of his works. At present, the world comparative literature studies have entered the third stage in the circumstance of globalization and internationalization, this finding is with paramount significance in construction of the mechanism of mutual recognition, mutual justification, mutual supplementation and mutual appreciation of heterogeneous cultures. This study, taking The Winter＇s Tale （1623） as a case, is about universality, unity, and shared values of the Confucianism and Shakespeare＇s plays in the perspective of the coexistence of multiple cultures. This paper is with four parts： （1） mechanism of mutual understanding, mutual justification, mutual supplementation, and mutual appreciation introduced in the first part; （2） the Confucian values addressed in details in the second part; （3） the third part is a case study; and （4） the last part shows how the Chinese and Western literatures and cultures can be understood, assisted, communicated, and appreciated with each other by the way of comparing the great works of Shakespeare and the Confucian values featured with universalism to a certain extent

Poetic discourses in the ideological and political education

Today＇s ideological and political education is affected by the western modern rational thinking, and lacks the poetic thinking. Confucius, the founder of Confucianism, initiated the poetry teaching, and the poetic ideological and political education was prominently reflected in the Confucian ethics. Taking pine, bamboo and jade cultures as an example, they have a special value of the poetic ideological and political education. The ideological and political education should have the poetic discourses and inherit the Confucian traditional cultures.

The ＂Learning＂ and ＂Teaching＂ in Confucian

The success or failure of education is the key problem concerning the future of a country and nation. The educational development of our country has some inevitable and unavoidable problem. However, the Pre - Qin Confucian education thought contains some Meaningful things to the issues above.

Shandong:Cradle of Confucian Culture

SEVERAL years ago,an animation film featuring ancient Chinese sage Confucius and his home province of Shandong was shown in New York＇s Times Square.The image of Confucius in an ink-and-wash animation screened forthe people of this main metropolis was an example of ancient China＇s integration into today＇s world.At the opening ceremony of the international seminar commemorating the 2,565th anniversary of

Expounding Neo-Confucianism:Choice of Tradition at a Time of Dynastic Change——Cultural Conflict and the Social Reconstruction of Early Qing

During the Ming-Qing dynastic transition, the contradictions and conflicts arising from the different political systems, ways of rule, living styles and organization modes of economic life between the Manchu and the Han constituted a central part of Manchu-Han cultural conflicts, and intensified the social contradiction during the earlier years of emperors Shunzhi and Kangxi. Against this background, the early-Qing Neo-Confucianism neither criticized the reality nor rejected the tradition, but attempted to reestablish the moral and ethical order of the Chinese society in accordance with orthodox Confucianism. With its introduction into the imperial court by famous Neo-Confueianists such as Xiong Cilii, Neo-Confucianism began to enjoy increasing influence in Qing politics, and became the dominant official ideology in the Qing society. With this, the Qing dynasty gradually completed its historical transition from traditional Manchu politics to Central-plains politics. Moreover, the emperor＇s turnto Confucianism also put a good end to the decade-long cultural conflict within the Qing dynasty, thus making possible the ethnic intermingling between the Manchu and the Han. Accordingly, the change in Ming loyalists＇ political attitude was a political and cultural indicator of the disorder-order transition of the early-Qing Chinese society.

An Analysis of the Confucian Political Position on ＂Ruler-Orientation＂

While Confucianism is quite concerned about the people＇s welfare, its dominant political position is not ＂people-oriented＂ （min benwei 民本位） but rather ＂ruler-oriented＂ （wang benwei 王本位）, which is described by the New-Confucian thinker, Xiong Shili as ＂taking the great righteousness of being respectful to the ruler as the foremost.＂ In virtue of this very righteousness, Confucianism not only subordinates ＂people-orientation＂ to ＂ruler-orientation,＂ but also denies the value of the former for the sake of the latter in case of conflict.

Confucian Filial Piety,Economic Growth and Divergence among Civilizations

This paper employs an economic approach to analyze the influence of Confucian filial piety on economic growth in ancient China. In the highly imperfect credit market of the time, filial piety, as a unique mechanism for fulfilling intergenerational contracts, could to some extent solve problems of verifiability and commitment and thus effectively promote economic growth by increasing savings. However, the implementation and maintenance of filial piety were not spontaneous; it required external intervention by the rulers. Rulers faced a tradeoff when allocating resources between production and war. It was this tradeoff that determined the level of filial piety in society. A comparison between the civilizations of the Central Plains, nomadic Xiongnu society and ancient Rome verifies our proposition and thus explains in some degree the difference between Eastern and Western civilizations.

Theories of Reason in China and the West: From the Point of View of the Enlightenment

A conception of enlightenment that is new in both origin and prototype yet rooted in Chinese tradition can be found in the works of Liang Shuming and Zhu Qianzhi, his follower in the historical field. Kant maintained that enlightenment implied that the power of reason would give man the courage to use his mind. Similarly, Zhu Qianzhi used enlightenment to define reason, putting the focus of enlightenment on religion. In doing so, on the one hand, he neglected the richness, complexity and inner evolution of the Western concept of reason; on the other hand, like Hegel, he dismissed the subtle but significant differences between Chinese and Western concepts of reason. In terms of thought, intuition, emotion, desire, practice, skill and the movements of nature, reason in the Western tradition inevitably tends toward the good. The word later used to translate ＂reason＂ into Chinese had already appeared in Confucian and Buddhist classics. Reason in Song and Ming Confucianism is an all- embracing absolute; its function involves intuition, thought and emotion, all directed toward the good. Liang Shuming accepted the differentiation between reason and understanding of Western philosophy, but proposed that understanding was the function and reason the essence of the heart-mind. Overall, this represents only the heart-mind approach. The non- religious character, didactic tendency and emphasis on intuition in the Confucian view of reason can all be found in the Confucian theory of emotion. Being essentially a response to good and evil, emotion may share some common ground with classical Western philosophy.

Simple analysis on the embodiment of golden mean(Zhong Yong) thoughts in tuina

The concept of golden mean （Zhong Yong）, i.e. moderation, is the highest principle of moral cultivation in Confucianism. It entails an exclusive methodology in addressing politics, philosophy and everything in the universe. This concept has permeated into all aspects of traditional Chinese culture. As an ancient therapy, tuina is an important part of Chinese medicine and has its characteristic theory and methods. Just like Chinese medicine, tuina has long been greatly influenced by the concept of golden mean. To better promote the development of tuina, it＇s necessary to investigate the historical evolution of tuina and the concept of golden mean as well as the influence of ＇golden mean＇ idea on tuina manipulation, mechanism and treatment.