With the guidance of reception theory, based on the corpus of James Legge, the LCC and D. C. Lau's versions of Mencius, a comparative study will be conducted on the key philosophical term: Ren. After comparison, r...With the guidance of reception theory, based on the corpus of James Legge, the LCC and D. C. Lau's versions of Mencius, a comparative study will be conducted on the key philosophical term: Ren. After comparison, reasons for the differences will be stated. Targeting at missionaries, James adopted the 19 century old English and strived for faithfulness. Lau's translation work is of high academic value and receives good comments popularly in western sinology circle, being considered as the exemplary work for translating Chinese classics into English. Zhao et al. translated Mencius for modern readers, who might have acquired more knowledge of China and want to learn something about Mencius. Quantitative analysis shows that Ren appears 157 times in Mencius, and"benevolent/benevolence"gains a dominant position in these three versions.展开更多
Mencius is composed of many long dialogues between Mencius and the kings,and some famous statements to show his viewpoints.There are many culture-loaded terms in this work which could reflect the Chinese traditional c...Mencius is composed of many long dialogues between Mencius and the kings,and some famous statements to show his viewpoints.There are many culture-loaded terms in this work which could reflect the Chinese traditional culture at that time.This thesis makes a comparative study on the application of domestication and foreignization in the translation of Ecological Culture-loaded Terms of two English versions of Mencius.And through this comparative study,this thesis would make its contribution on how to choose the appropriate translation strategy when dealing with such Culture-loaded Terms.展开更多
The late Zhou of China and the Classical age of Greece both saw great impetus in intellectual thought and were marked by intense warfare. Being closely linked to warfare in antiquity, sports was a vital, commonplace a...The late Zhou of China and the Classical age of Greece both saw great impetus in intellectual thought and were marked by intense warfare. Being closely linked to warfare in antiquity, sports was a vital, commonplace activity whose jargon and practices naturally informed philosophical discourses. One can thus observe convergences between athletics and ethics in texts which took shape in these times and places, a phenomenon which I shall refer to as "athl-ethics." In this paper, I separately examine and then compare athl-ethic phenomenon in Mencius and in the Nicomachean Ethics. Both texts are rife with sports metaphors. I regard the use of sports-derived imagery as a thin form of athl-ethicism. Sports, however, did more than inspire useful analogies. Physical training and competition were considered occasions for nourishing and practicing virtue. This generated thicker forms of athl-ethicism.展开更多
By following the Wittgensteinian view that the sense of an ethical term such as ＂nature＂ （xing ＇~） should be understood through an examination of its function in its actual philosophical context, this article tak...By following the Wittgensteinian view that the sense of an ethical term such as ＂nature＂ （xing ＇~） should be understood through an examination of its function in its actual philosophical context, this article takes a look at the notion ofxing in the Mencius from an alternative perspective. Proceeding from this perspective, it re-examines the view that xing in the Mencius should be understood in biological terms. A discussion of xing in relation to the ＂Why be moral？＂ question follows. I then offer an alternative interpretation of Mencius＇ ethics by focusing on the meaning of the ethical particulars. Contrary to common perception, I argue that Mencius＇ theory of human nature （renxing）k ＇~） need not occupy a central place in his moral philosophy; the ultimate foundation of Mencius＇ moral philosophy lies in the meaning or sense of morality. Through participating in concrete, ethical thinking and by paying attention to the ethical particulars, human beings develop their grasp of moral and ethical meaning.展开更多
Mencius takes humaneness as the primary moral idea, and makes new annotations to some classical Confucian moral ideas, such as rightness, courtesy and intelligence. The main traditional topic of virtue has, in Mencius...Mencius takes humaneness as the primary moral idea, and makes new annotations to some classical Confucian moral ideas, such as rightness, courtesy and intelligence. The main traditional topic of virtue has, in Mencius, been transformed gradually form virtuous conduct to virtue. The four minds-four virtues theory of Mencius marks the formation of virtue ethics in classical Confucianism.展开更多
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
Confucius,Mencius,and Xunzi were representatives of pre-Qin Confucian scholars.Confucius,founder of Confucianism,took ren(benevolence)as the core,yi(righteousness)and li(propriety and rituals)as the wings.These three ...Confucius,Mencius,and Xunzi were representatives of pre-Qin Confucian scholars.Confucius,founder of Confucianism,took ren(benevolence)as the core,yi(righteousness)and li(propriety and rituals)as the wings.These three concepts are complementary to one another,forming the framework of Confucianism.Mencius insisted that human nature is inherently good and on the equal importance of ren and yi,while Xunzi insisted that human nature is inherently evil and on the equal importance of ren and li.Both developed the doctrines of Confucius. ese three thinkers’thoughts laid the foundation for Confucian traditions,which had great impact on the evolution of traditional society and helped form the character of the Chinese nation.展开更多
Through the stories of Shun and Shangjia Wei, the Baoxun bamboo manuscript expresses the Confucian political idea of zhongdao （中道 the middle way）. Early Confucians had a strong sense of propagating the dao （道 th...Through the stories of Shun and Shangjia Wei, the Baoxun bamboo manuscript expresses the Confucian political idea of zhongdao （中道 the middle way）. Early Confucians had a strong sense of propagating the dao （道 the Way）, but they kept an open mind as to how it was to be understood, which was very different from the later doctrine of daotong （道统 the tradition of the Way）. Although ancient China possessed a long and continuous intellectual tradition ofzhong （中 center, middle, etc.）, a tradition that gave rise to a series of concepts such as zhongzheng （中正 being fair and upright）, zhongyong （中庸the principle of the Mean） and zhonghe （中和 being central and harmonious）, zhong actually originated from ancient religious rituals and was an important category of the ancient study of li （礼 rites or ritual）. After Confucius, it was Xun Zi who was the true heir to the tradition of zhong in all its fullness. The Confucian daotong is the combination of the tradition of ren （仁 benevolence） and that of li, and the Confucian dao or Way refers to the Way of becoming a sage within and a king without.展开更多
Mengzi maintained that both benevolence (ren 仁)and rightness (yi 義)are naturally-given in human nature. This view has occupied a dominant place in Confucian intellectual history. In Mencius 6A, Mengzi's interloc...Mengzi maintained that both benevolence (ren 仁)and rightness (yi 義)are naturally-given in human nature. This view has occupied a dominant place in Confucian intellectual history. In Mencius 6A, Mengzi's interlocutor, Gaozi, contests this view, arguing that rightness is determined by (doing what is fitting, in line with) external circumstances. I discuss here some passages from the excavated Guodian texts, which lend weight to Gaozi's view. The texts reveal nuanced considerations of relational proximity and its limits, setting up requirements for moral action in scenarios where relational ties do not play a motivational role. I set out yi's complexity in these discussions, highlighting its implications for (i) the nei-wai debate;(ii) the notion of yi as "rightness," or doing the right thing;and (iii) how we can understand the connection between virtue and right action in these early Confucian debates. This material from the excavated texts not only provides new perspectives on a longstanding investigation of human nature and morality, it also challenges prevailing views on Warring States Confucian intellectual history.展开更多
This article is a response to Morality And Law In A Global Society： A Place For Natural Law Theory？ The first part is a summary and comments on Honorable Rollin A. Van Broekhoven＇s survey of the natural law traditi...This article is a response to Morality And Law In A Global Society： A Place For Natural Law Theory？ The first part is a summary and comments on Honorable Rollin A. Van Broekhoven＇s survey of the natural law tradition and its relevance to the analysis of the controversial U.S. Supreme Court decisions. Then it addresses Mencius and the Chinese natural law tradition based on the researches of Hu Shih and John C. H. Wu, and the affinity of the natural theories of Meneius and Thomas Aquinas are explored. The third part analyses the sensational case ofYu Huan （2017） from the point of view of natural law and takes it as an example of the relevance of natural law to the theory and practice of contemporary Chinese law.展开更多
文摘With the guidance of reception theory, based on the corpus of James Legge, the LCC and D. C. Lau's versions of Mencius, a comparative study will be conducted on the key philosophical term: Ren. After comparison, reasons for the differences will be stated. Targeting at missionaries, James adopted the 19 century old English and strived for faithfulness. Lau's translation work is of high academic value and receives good comments popularly in western sinology circle, being considered as the exemplary work for translating Chinese classics into English. Zhao et al. translated Mencius for modern readers, who might have acquired more knowledge of China and want to learn something about Mencius. Quantitative analysis shows that Ren appears 157 times in Mencius, and"benevolent/benevolence"gains a dominant position in these three versions.
文摘Mencius is composed of many long dialogues between Mencius and the kings,and some famous statements to show his viewpoints.There are many culture-loaded terms in this work which could reflect the Chinese traditional culture at that time.This thesis makes a comparative study on the application of domestication and foreignization in the translation of Ecological Culture-loaded Terms of two English versions of Mencius.And through this comparative study,this thesis would make its contribution on how to choose the appropriate translation strategy when dealing with such Culture-loaded Terms.
文摘The late Zhou of China and the Classical age of Greece both saw great impetus in intellectual thought and were marked by intense warfare. Being closely linked to warfare in antiquity, sports was a vital, commonplace activity whose jargon and practices naturally informed philosophical discourses. One can thus observe convergences between athletics and ethics in texts which took shape in these times and places, a phenomenon which I shall refer to as "athl-ethics." In this paper, I separately examine and then compare athl-ethic phenomenon in Mencius and in the Nicomachean Ethics. Both texts are rife with sports metaphors. I regard the use of sports-derived imagery as a thin form of athl-ethicism. Sports, however, did more than inspire useful analogies. Physical training and competition were considered occasions for nourishing and practicing virtue. This generated thicker forms of athl-ethicism.
文摘By following the Wittgensteinian view that the sense of an ethical term such as ＂nature＂ （xing ＇~） should be understood through an examination of its function in its actual philosophical context, this article takes a look at the notion ofxing in the Mencius from an alternative perspective. Proceeding from this perspective, it re-examines the view that xing in the Mencius should be understood in biological terms. A discussion of xing in relation to the ＂Why be moral？＂ question follows. I then offer an alternative interpretation of Mencius＇ ethics by focusing on the meaning of the ethical particulars. Contrary to common perception, I argue that Mencius＇ theory of human nature （renxing）k ＇~） need not occupy a central place in his moral philosophy; the ultimate foundation of Mencius＇ moral philosophy lies in the meaning or sense of morality. Through participating in concrete, ethical thinking and by paying attention to the ethical particulars, human beings develop their grasp of moral and ethical meaning.
文摘Mencius takes humaneness as the primary moral idea, and makes new annotations to some classical Confucian moral ideas, such as rightness, courtesy and intelligence. The main traditional topic of virtue has, in Mencius, been transformed gradually form virtuous conduct to virtue. The four minds-four virtues theory of Mencius marks the formation of virtue ethics in classical Confucianism.
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Confucius,Mencius,and Xunzi were representatives of pre-Qin Confucian scholars.Confucius,founder of Confucianism,took ren(benevolence)as the core,yi(righteousness)and li(propriety and rituals)as the wings.These three concepts are complementary to one another,forming the framework of Confucianism.Mencius insisted that human nature is inherently good and on the equal importance of ren and yi,while Xunzi insisted that human nature is inherently evil and on the equal importance of ren and li.Both developed the doctrines of Confucius. ese three thinkers’thoughts laid the foundation for Confucian traditions,which had great impact on the evolution of traditional society and helped form the character of the Chinese nation.
文摘Through the stories of Shun and Shangjia Wei, the Baoxun bamboo manuscript expresses the Confucian political idea of zhongdao （中道 the middle way）. Early Confucians had a strong sense of propagating the dao （道 the Way）, but they kept an open mind as to how it was to be understood, which was very different from the later doctrine of daotong （道统 the tradition of the Way）. Although ancient China possessed a long and continuous intellectual tradition ofzhong （中 center, middle, etc.）, a tradition that gave rise to a series of concepts such as zhongzheng （中正 being fair and upright）, zhongyong （中庸the principle of the Mean） and zhonghe （中和 being central and harmonious）, zhong actually originated from ancient religious rituals and was an important category of the ancient study of li （礼 rites or ritual）. After Confucius, it was Xun Zi who was the true heir to the tradition of zhong in all its fullness. The Confucian daotong is the combination of the tradition of ren （仁 benevolence） and that of li, and the Confucian dao or Way refers to the Way of becoming a sage within and a king without.
文摘Mengzi maintained that both benevolence (ren 仁)and rightness (yi 義)are naturally-given in human nature. This view has occupied a dominant place in Confucian intellectual history. In Mencius 6A, Mengzi's interlocutor, Gaozi, contests this view, arguing that rightness is determined by (doing what is fitting, in line with) external circumstances. I discuss here some passages from the excavated Guodian texts, which lend weight to Gaozi's view. The texts reveal nuanced considerations of relational proximity and its limits, setting up requirements for moral action in scenarios where relational ties do not play a motivational role. I set out yi's complexity in these discussions, highlighting its implications for (i) the nei-wai debate;(ii) the notion of yi as "rightness," or doing the right thing;and (iii) how we can understand the connection between virtue and right action in these early Confucian debates. This material from the excavated texts not only provides new perspectives on a longstanding investigation of human nature and morality, it also challenges prevailing views on Warring States Confucian intellectual history.
文摘This article is a response to Morality And Law In A Global Society： A Place For Natural Law Theory？ The first part is a summary and comments on Honorable Rollin A. Van Broekhoven＇s survey of the natural law tradition and its relevance to the analysis of the controversial U.S. Supreme Court decisions. Then it addresses Mencius and the Chinese natural law tradition based on the researches of Hu Shih and John C. H. Wu, and the affinity of the natural theories of Meneius and Thomas Aquinas are explored. The third part analyses the sensational case ofYu Huan （2017） from the point of view of natural law and takes it as an example of the relevance of natural law to the theory and practice of contemporary Chinese law.
