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...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.展开更多
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 H...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.展开更多
文摘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.
文摘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.
