从“云端绽放”到“落地生根”:疫情下儒家和谐文化融入高校思政课教学的策略

这场特殊的经历让高校思政课教师快速成长,从传统的线下课堂到云端绽放的线上教学,思政课教师快速适应角色转换,师生关系从传统的“面对面”走向现在的“键对键”。经过一段时间的实践,高校思政课在线教学现状喜人,但依然存在一些问题,将儒家和谐文化融入高校思政课教学实现从“云端绽放”到“落地生根”需要一些应对策略。

孔子档案学思想管窥

孔子的档案学思想在中国档案学史上具有重要的地位,本文结合孔子生活的时代背景,首先谈了孔子档案学思想产生的背景,指出其必然性与偶然性。其次,分析了孔子档案学思想的成就,并总结了孔子档案学思想的缺憾之处。最后,将孔子的儒家档案学思想与法、道诸家作一比较,简要分析了它主导中国古代档案学思想的原因。

试论现代社会中习武之人人性价值缺失的表现

人性作为中国传统伦理文化中的重要组成部分，其作用主要在于对于人们的社会行为起到了广泛的约束，进而使社会能够在道德规范的约束下良好的运转。近些年来，伴随着社会变革的不断深入，我国的传统历史文化遭受到了前所未有的挑战与冲击，在这样一个转型期的社会大环境中．习武者的人性价值受到社会的影响是必然的。本文从儒家伦理道德思想的角度。对现代社会习武之人的人性价值缺失做一思考。

蜜蜂特殊的生存策略

大自然除了有规律的四季,还有霜、雪、雨、露及风暴、海啸地震、洪涝、干旱等自然灾害,地球上各类生物除了要适应不同季节的更替规律,还必须具备抵御突发事件的能力,否则会造成灾难性后果。近些年来随着人口数量的猛增及对大自然的开发利用,人类活动范围迅速扩大,许多野生动物的领域缩小,它们的生存受到了威胁,一些物种消失,还有一些物种也濒临险境。虽然蜜蜂也因环境的恶化和农药中毒遭到相当的危害。

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.

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

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.

永恒的赛珍珠:对一个伟大作家褒贬不一的初探

在文学创作、东西方文化交流、提倡和平与妇女平等、争取少数民族人权和慈善事业上都取得伟大成就的赛珍珠受到中国广大读者的热爱和欢迎的同时,也不断地历经中国文学界乃至政界的批评。本文试图探讨对她褒贬不一的历史原因,从儒家思想中寻找根源,并且提出:在我们反思的同时,需要直面现实,敢于承担,把赛珍珠没有译成中文的著作逐步翻译成中文,这样我们才能全面、准确和公正地评价赛珍珠,还她的历史真面貌。这是我们对她的最好纪念。

社会秩序与宋代家训关系小议

社会秩序是人类社会的一种自然倾向。宋代新的社会阶级的出现需要一种新的社会秩序,家训作为儒家思想的具体化,是一种社会规则的载体,可以很好地促进家庭与社会秩序,再加上宋代右文的政策,家训被统治阶级用来当作社会软控制的一个重要手段,来维护封建统治的稳定。社会秩序的实现不仅仅依赖法治,宋代家训中的很多道德思想作为中华民族的传统美德的一部分,至今仍然能够促进社会秩序的实现。

谈茶叶包装设计的含蓄美

中国是茶的故乡,是世界茶树的原生地。茶,秉天地至清之气,能让人在繁杂的尘世中获得片刻轻闲。茶叶在中国的市场很大,各大批发市场上的茶叶包装看上去很多,发展前景也很好。

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.

Confucianisation and the Morality of Law in Imperial China

This article contextualises the debate in Chinese legal scholarship on qingli and fali in their historical backgrounds by tracing the roots, themes, and variations in the dialogue. The earliest record of the debate between Legalism and Confucianism serves as the ground for us to examine the necessity of morality in the practice of law, while the introduction of Confucian ideals into law since the Han dynasty opened up the process of coalescing morality with law in imperial China. Through the case study of xiao （filial piety ）, the article argues that the Confucianisation of law took a long time to complete.

Metaphysical Violent Hermeneutic Misreading of Confucian Literary Theory

This essay examines the Daoist metaphysical masters＇ hermeneutic misreading of the Confucian classics during the Wei and Jin Dynasties. Applying the concept of misreading as the theoretical guideline, we will first analyze the three important supporting columns of Confucian literary theory： the importance of virtue/morality, the authority of literary sages and the ontology of the classics, and then we will examine the metaphysical masters＇ subversion of the Confucian classics by misreading with their Daoist literary theory and concepts. In their hermeneutic misreading of the Confucian classics, the metaphysical masters in fact fused the original concepts of the Confucian classics with their contemporary Daoist hermeneutics, and the result of such a fusion is that the original meanings as the signified parted from the signifiers--the texts of the classics themselves--and were turned into repositories of contemporary Daoist meanings. In such a hermeneutic misreading, the Daoist theorists forced the Confucian theory and its ontology to gloomily withdraw from the cultural center, and gradually took the spotlight on the historical stage of the Wei and Jin Dynasties. In their open attitudes and flexible system, the metaphysical theorists constructed an age of enlightenment for the development of literary theory. With their hermeneutic misreading, the metaphys- ical literary theorists indeed broke through the world of Confucianism, won the right of expression, and voluntarily moved toward the self-fulfillment of their own system in the Wei and Jin Dynasties.