On the Role of Confucian Ethical Thoughts in the Formation of Psychological Personality

As the mainstream ideology in the traditional Chinese social structure,Confucian ethical thoughts have existed for a long time and influenced the social ethical structure and the formation of cultural psychology and personality of Chinese people significantly.Taking the internal relation of the role of Confucian ethical thoughts in the formation of personality as a point of penetration,this paper discusses the internal relation between the shaping of social consciousness by Confucian ethical thoughts and the formation of personality as well as its influence mode,revealing the construction process of psychological personality by Confucian culture.On this basis,we explore the advantages of Confucian social ethics by making full use of its positive factors and promote the improvement of individual's personality with social psychology.

Wail,Gate and Self-Other Dynamics:A Confucian Ethics of Separation and Interconnection

This paper starts with the social and moral implications of wall in history and in the contemporary world,to usher in the early Confucian discourse on wall and gate.The Confucian discourse implies that walls一either actual,virtual or symbolic-are there to defend and/or to separate,while gates enable the managed access to and opening-up the self-imposed insularity or moderate the self-centred exclusiveness that walls imply.By way of reinterpretation and reconstruction,we will extract from a variety of Confucian discussions the ethical awareness that however strongly built,walls must be associated with gates,and that the wall and the gate are therefore locked in mutuality to make possible the reality of interconnectedness between the inside and the outside and between the self and the other.It will be argued that by using ethical virtues as tools to moderate separation and exclusiveness,Confucian discourses highlight the dynamics of the self-other relationship,and establishes an ethics that may well be still applicable to contemporary situations and can be drawn upon to help dissolve the tension between the values of populist self-centrism and those of globalist interconnectedness.

Confucian Ethics and Impartiality： On the Confucian View about 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.

Is the Confucian ethic a hindrance to economic development in China?

Opinions differ among academics concerning the relationship between the Confucian ethic and China’s economic development.This research reveals that the Confucian ethic originated from the practical demand for guaranteeing the smooth operation of households.Later,it developed into a coordinator between the government and individuals,thus bringing about the institutional compromise between the family system and bureaucracy,which is the foundation of the market system specific to China.In the future,the successful development of a market economy will be largely dependent on whether an institutional equilibrium between the government and market forces can be reached,and this will be strongly related to the Confucian ethic.This paper holds that Confucianism involves inherent conflicts between the macro and the micro level.At the macro level,Confucianism sets very high standards for wealth and morals,but at the micro level it pays little attention to how to create wealth.Accordingly,for the ongoing market reform,it is rational to continue introducing Protestant ethics-oriented Western systems since they are more advantageous in terms of increasing wealth accumulation.However,this process lacks stability and inclusiveness and is thus prone to the separation of wealth from morals.This is exactly where Confucianism should step in.This paper concludes that the long separation of wealth accumulation from the Chinese cultural traditions has become the biggest obstacle to China’s economic growth.In the face of intensified social and economic conflicts,the only appropriate option is to revive tradition and root the reform in China’s own cultural soil.

Confucian Ethical Practice as a Method of Creating and Sustaining Whiteheadian Beauty

I argue that Confucian ethical practice can be considered as a feasible method of creating and sustaining Whiteheadian beauty. I first investigate Whitehead＇s understanding of value, beauty and morality. Next, I show the affinity between Confucius and Whitehead in their understanding of value, beauty, and morality through an analysis of the Analects （Lunyu 论语）, focusing on the aesthetic aspects of Confucian ethics understood as role ethics. Finally, I argue that Confucian ways of moral self-cultivation can be viewed as methods that foster our disposition to create and sustain the beauty of experience.

Ecotourism and environmental ethics: Based on Chinese Confucianism and Taoism philosophy

Based on traditional Chinese philosophy, we study the modern eco-tourism and environmental ethics and its implications. Firstly, the eco-tourism and environmental ethics were defi ned; Secondly, the Chinese philosophy of Confucianism and Taoism related to the concept of eco-tourism and environmental ethics were reviewed; Finally, we provide implications to the practitioners and experts of environment in China.

Critical Dialogue on Creating Public Value:The Comparisons of Confucian Value,Socialist Core Value,Universal Value and Public Value

The Creating Public Value Theory by Mark Moore is more and more accepted all over the world.China has been a value-oriented society for all her history.However,China has been dominated by the Confucian ethics and modern political elite values,especially traditional instilled civil servants values and modern socialist core value.The public value of China has been highly cultured and localized.This paper tries to review briefly and make the critical comments on the following issues:(1)Confucian value;(2)the socialist core value;(3)the universal value;(4)the human common value;and(5)the public value.The paper highlights what differences of conceptualizing public value between China and the Western countries.

Kant and Confucius:Moral Ethics Behind Western and Eastern Approaches to International Relations

International relations(IR)as a discipline is currently experiencing a crisis that may be viewed as a protest against the Euro-centric theories in humanities and the Western view on global politics,some of the most vocal opponents coming from Asia,with China at its core.This paper aims to compare the principles that depict moral ethics serving as a base for political idealism in the West and the East with Kant’s views as a foundation for Western idealism and Confucius’s ethical theory as a ground for an ideal society from the Asian perspective.The comparison is conducted along the following axes:the notions of autonomy,will,and freedom,initially developed to depict an ideal world order in the Kantian view.As a result of this comparison,the common feature between the two types of ethics,namely the strive for human dignity,becomes apparent.In conclusion,the paper suggests that researchers should concentrate on common features in the two philosophies instead of juxtaposing their apparent differences,which politically reflect the opposition of individualism and collectivism.Stress on human dignity shall become a unifying factor in modern international politics instead.

中国古代儒家伦理思想中的道德空间智慧探论

道德空间是指个体以道德规范来调节自我身心,自我与他人、社会,以及自我与自然的关系,从而建构起来的价值空间。它体现为个体在道德关系场域中的得居其位和与外界的共生、共处状态。在以往伦理学理论体系中,道德空间并非显性范畴,但这并不能表明传统伦理思想体系中就没有这方面的思想智慧。中国古代儒家伦理思想就隐藏着丰富的个体道德空间智慧:一是“养浩然之气”和“慎独”学说蕴含的个体身心维度的道德空间智慧,养浩然之气意味着个体恰当安置身心于身心关系场域,慎独意味着个体自我内求道德并以合德方式谨慎把握身心关系,因此它们都是个体身心维度的道德空间建构;二是“仁”“礼”统一学说蕴含的个体与他人、社会维度的道德空间智慧,仁指爱人利人、将心比心、推己及人以形成相互仁爱的人际关系,礼乃仁之具体行为规范和行为模式,以及人们循礼而为所形成的礼和秩序,仁爱关系、礼和秩序都是个体人际维度的道德空间架构;三是“天人合一”学说蕴含的个体与自然维度的道德空间智慧,其中天即自然界,人是作为主体的存在,天人合一意味着天人合德,而天人合德即意味着人以道德规范来协调自我与自然的关系,与自然共生、共处,从而展现出人与自然维度的道德空间意蕴。这些道德空间思想智慧对于人们协调自我身心关系,平衡自我与他人、自我与社会的关系,调节自我与自然的关系,从而实现人与自然的和谐共生,具有重要意义和启迪价值。

The Ethical Foundation Underlying the Spirit of Capitalism:A Comparative Study of Max Weber and Yu Yingshi

This paper makes a comparative study of Max Weber's The Protestant Ethic and The Spirit of Capitalism and Yu Yingshi's The Confucion Ethic and the spirit of Merchants,in order to conclude the similarities in the two ethics underlying the development of capitalism.

儒家庶人伦理视角下代言人地缘关系对区域品牌公益代言效果的影响

立足于儒家“仁、义、礼”的庶人伦理思想,通过3个情境实验,探析了代言人-区域品牌地缘关系对区域品牌名人公益代言效果的影响。研究结果表明,代言人地缘关系的交往性维度是影响行为意向的决定因素,而先赋性维度仅仅在交往低时才发挥作用;在代言人地缘关系对行为意向的影响中,情义感知起到了中介作用;当信息焦点为名人时,代言人地缘关系的高交往性更有助于提升公益代言效果。

论“仁”的两重意义

中国文化的基本构成是恩德,而“仁”是恩德文化的最高范畴。仁具有两重意义,一方面概括、统领了恩德文化的诸德目即各具体范畴,如家庭伦理的孝悌、社会伦理的友敬、政治伦理的忠顺等,是为“全德”;另一方面,又是作为哲学本体论范畴,超越了具体恩德范畴,具有绝对性。仁作为“全德”,属于责任伦理范畴。仁礼一体,维护恩德文化,所以孔子说“克己复礼为仁”。作为责任伦理的仁,体现了恩德文化的不平等性和差等性。仁作为哲学范畴,也是意图伦理范畴,具有普遍性和绝对性,它克服了恩德文化的有限性和控制性,成为“天地万物一体之仁”。仁的两重意义体现了恩德文化的内在矛盾,由此形成了“仁本说”与“孝本说”的对立。“仁本说”以“天地万物一体之仁”否定了具有不平等性和差等性的恩德文化诸德目;“孝本说”以孝为本体,否定了绝对性、普遍性的“天地万物一体之仁”。儒家没有合理地解决二者的对立,在于没有区分责任伦理与意图伦理以及一般伦理范畴与哲学范畴。只有通过恩德文化的现代转化,区分哲学与一般文化、意图伦理与责任伦理,才能彻底解决仁的两重意义之间的矛盾。

传统儒家伦理文明的再造与建设中华民族现代文明

中华文明是一个连续文明体,传统儒家伦理文明为中华文明秩序奠定了价值根基,使得中华文明的性质和构成具有很强的伦理倾向。建设中华民族现代文明呼唤传统儒家伦理文明的再造,即通过对仁爱思想、中庸之道、五伦关系、天人合一、天下秩序等传统儒家伦理的现代诠释与转化,挖掘其蕴涵的根源性伦理精神、总体性实践智慧、人际交往原则、生态伦理理念、全球伦理原则等具有当代意义的伦理资源,将其融入建设中华民族现代文明的现代化进程中。

流动的媒介:明清商人与儒家文化的传播研究

明清商人群体是儒家文化的重要传播媒介之一。揆诸文献可知,明清商人不仅积极开展公益实践,注重与士人的交往,而且在日常生活与经商过程中,孝养父母,讲求诚信。这些行为不仅给他们带来了经济利益,也获得了民众的尊重和好感。官方与士人将商人的行为与成功归因于儒家文化的影响,通过褒奖或者撰文等方式不断宣扬他们的事迹。明清商人社会地位与形象的改善间接表明,只要接受儒家文化,践行儒家伦理规范,便会得到国家与士人的认同,这使得民众看到接受主流价值观的实质性益处。研究表明,明清商人基于自身体验,践行儒家伦理规范,有效地传播了儒家文化。作为传播媒介,明清商人不仅传承了儒家文化,也有效地弘扬了儒家文化,从而拓展了儒家文化的传播渠道,扩大了儒家文化的影响范围,有利于中华民族共同体意识的形成与发展。

乡村伦理秩序重构:论儒家孝道与当代农村养老实现机制

树人以道,治家以孝,家风家教在时代更迭中已然成为中华传统的重要文化内容,而儒家孝道则是家风文明的核心与根脉,与尊老、敬老、养老问题关系密切。在乡村振兴战略的背景下,探讨儒家孝道文化中蕴含的道德、实践和价值逻辑,分析当前农村孝道面临的困境与压力,大力弘扬、传承儒家孝道文化,构建政策、社会、家庭、心灵四维环境强化农村养老功能,重新构建乡村伦理秩序,让孝善敬老成为乡村最美风景。

先秦儒家视域中“勇”的三重境界

先秦儒家深刻地揭示了“勇”对塑造和维护社会伦理道德秩序和原则(即礼和义)的重要意义,揭示了“勇”的不同性质、层次和境界,区分出“血气之勇”“德性之勇”“道义之勇”。重估“勇”的道德地位,深刻挖掘和阐释中华优秀传统文化中的“勇”文化,对培育和践行社会主义核心价值观,尤其是建设中华民族现代文明具有重要意义。

《歧路灯》与“春秋决狱”渊源关系研究

长篇小说《歧路灯》写到谭绍闻因参与赌博而涉讼,导致对簿公堂,但官员在审案时多忽略法律条文,依据儒家纲常伦理或涉案人的身份等来判决,小说中官员审案方式与汉代董仲舒等人“春秋决狱”有异曲同工之处。汉代司法实践中“春秋决狱”的审判方式出现在清代小说中,究其根源,和“以儒释法”、科举制度以及作者所处时代背景、人生经历等相关,从侧面说明儒家思想对社会运转的多方面影响。

儒家仁爱伦理的发生图式及其谱系演变

在传统儒家那里,仁爱伦理首先指向血缘伦理,其所强调的是爱从亲始及爱亲的重要性。汉唐儒者所建构的“他者伦理”,凸显了他者之于爱亲的“先在性”,拓展了儒家血缘伦理的范围。而实现对儒家血缘伦理超越的是宋明儒者所构筑的“共生伦理”,它强调从一体之仁的视角去体爱万物。通过钩沉儒家仁爱伦理的发生图式及其谱系演变,或可消除既往一些论者对儒家仁爱思想所存在的误解。

论中国传统德育视角下高校师德师风长效机制的建设--基于对儒家道德的分析

儒家的“道德”概念具有特殊内涵。道是德的客观依据和根源,德则是对道的认识、体悟并内化于人的思想认识和精神倾向。道本原于天,实质是指天地的创生本性和法则,此道统体万物,但有不同层级的体现。儒家的道德教育实质即是关于道的教育,是以传道为目的,其实践宗旨在于追求万物的生生。这种教育在现实性上主要体现为三个层次:宇宙生态层次上的生命教育;社会层次上的“亲民”教育;个体层次上的“爱人”教育。这种教育立足于“道心”的培育,在方法上侧重心性修养与礼法规则相结合。通过把传道教育事业内在化为切己的生命实践活动,儒家亦建立起师德师风的长效机制,这对当今高校师德师风建设具有重要启发。