Scientific and Technological Civilization and Confucian Culture: Views of Modern Neo-Confucianism

In this article,the author intends to make a summary and brief criticism with respect to the appraisals of modern scientific and technological civilization and demonstrations of resurrecting Confucian culture performed by the representatives of modern Neo-Confucianism.

Aesthetical Meanings of the Central Notion Ti Ren in Cultivation Theory of Neo-Confucianism

Ti Ren體認is a commonly used and very important notion in traditional Chinese philosophy and intellectual history,nevertheless with its connotation unclear in the ancients’discourses.This text tries to analyze the method and process of this notion via the perspective of Neo-Confucianism in Song Dynasty.The basic hypothesis of this research is that Ti Ren is the basis of the cultivation theory that helps confucians improve their moral integrity.Under such assumption,this text proposes the core connotation of Ti Ren in Neo-Confucianism lies in personal grasp of the heavenly principle.Based on this,from Zhou Dunyi to Shao Yong,Zhang Zai and the Cheng brothers,this kind of grasp gradually developed into a clear clue from appreciation of objects to that of inner mind,and then epitomized by Zhu Xi.Zhu Xi’s Ti Ren consists of two approaches,extroversive and introversive,and built a way of self-cultivating to be the saint from methods like investigation of things and reading books to the realization of grasping saints’minds.The end of the road is the aesthetic world of eagles soaring in the sky and fishes diving in water,the great pleasure,and on passage,it is overflowing with both physical and spiritual feelings,so that we know Ti Ren possesses aesthetic meanings.Further,based on the differentiation and analysis of the connotation of this concept,this text preliminarily compares Zhu Xi’s Ti Ren with Gadamer’s“Erlebnis”,promoting the possibility of dialogue between east and west philosophy.

What Knowledge is of Most Worth?Considering the Neo-Confucians in the Contemporary Debate Between Moral and Intellectual Learning

●The perennial debate regarding the relative usefulness of various forms of knowledge,especially between the theoretical and practical and the intellectual and moral,lies at the heart of education in both past and present times in both the West and China(de Bary,1988,2004,2005,2015).●Neo-Confucians remain relevant in the 21st century and can help us to understand and elucidate contemporary debates in education-specifically,to answer the question Spencer asked nearly a century and a half ago:"What knowledge is of most worth?".●Mencius,Zhu Xi,Wang Yangming,Xu Ai,and Kang Youwei advocated for a type of learning that would strongly resonate with John Dewey(1938)and Paulo Freire(1970,1978).Foundational philosophies of education,particularly in the United States,have drawn heavily on 20th century European-American thinkers;this article attempts to correct this myopia and broaden perspectives.

Influence of Huizhou Culture on Plant Landscapes in Huizhou-style Gardens

Huizhou-style gardens have been greatly influenced by Huizhou culture, their plant landscapes have also been integrated with various aspects of Huizhou culture, which demonstrated the ideology, historical and cultural connotation of the society in an abstract and impalpable way. In this study, Huizhou-style miniature landscapes, plants of virtual implications, flowers or fruit trees of special connotations are taken for examples to analyze the influence of Xin’an Neo-Confucianism on plant landscapes in Huizhou-style gardens, the demonstration of Huizhou businessmen’s aesthetic tastes, as well as folk cultures of Huizhou, which implies that plant landscapes in Huizhou-style gardens are those incorporating with humanistic spirits, ornamental and practical uses. This study aims to provide references for further researches in the present situation of ancient Huizhou areas, protection of ancient Huizhou-style gardens and construction of new-style Huizhou gardens.

Solving the Century Problem“Modern Transformation of China’s Traditional Confucianism”—A Mistake-Tolerant Democracy Perspective

The reason why Chinese scholars cannot bridge between Confucianism and democracy as a century problem since 1920s is that liberal democracy has two fundamental defects:Human beings born with wisdom have known rights before entering societies,which is contrary to Confucianism;separation between politics and religions has led to religious ceremony of confession far away from politics.Mistake-tolerant democracy whose right theory is the right to trial and error as an original right and mutual empowerment theory can overcome above defects.Liberty is divided into the right to trial and error as an original right in innovative fields which can be transferred by contract and unalienable liberties in non-innovative ones.The spirit and behavior of self-criticism to people like confession is a virtue which meets Confucian moral requirements of becoming a Saint and politician’s obligation required in mistake-tolerant democracy,which can solve the century problem at utmost.

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.

The Limits of a Confrontational Approach: Fabian Fukansai's Critiques of Neo-Confucianism and Christianity

This paper analyzes the critique of Neo-Confucianism by the Japanese Jesuit Brother Fabian Fukansai (c. 1565-1621) in the Mydtei Dialogues {Mydtei Mondo 妙貞問答)(1605), as well as Fabian's later critique of Christianity. It clarifies the author's understanding of Neo-Confiician theory and his apology for Christianity by analyzing his explanation of the Great Ultimate (Tai "kyoku/Taiji 太極)and Principle (ri/li 理),which Fabian sees as nothing but an expression of Buddhist monistic mentalism. It also demonstrates that his explanations of the Great Ultimate and Principle have a crucial flaw: they do not sufficiently explain Zhu Xi's metaphysics, which tried to make the immanent and transcendental characteristics of the Great Ultimate and Principle compatible. This is because Fabian addresses only the elements of “local" religions including Neo-Confucianism with novel keywords that support the framework of Christian Creationism and the Anima Rationalis theory. However, his later work Deus Destroyed (Ha Daius 破提宇子),written after he had rejected Christianity, overturned his former claim by accepting the Neo-Confucian concept of Principle. Fabian's works are a historical example showing the potential limits of a confrontational approach toward other religions.

Cheng-Zhu Neo-Confucianism and Religio-Philosophical Dynamism in the Port City of Quanzhou in Seventeenth-Century China

This paper is a response to Guotong Li's article in which she argues that Li Zhi(1527-1602),He Qiaoyuan(1557-1633),and Li Guangjin(1549-1623)constituted a fellowship exemplified by their openness toward Islam and endorsement of maritime trade.Adopting a socio-intellectual approach,this paper rebukes the claim that the three scholars can be considered a fellowship.It demonstrates that their varying attitudes toward Buddhism and Islam should be considered in relation to their disparate intellectual dispositions.The paper also calls for a more prudent usage of the term"fellowship,"and examines the Cheng-Zhu Neo-Confucianism revival in the mid-Ming,increasingly the dominant intellectual current in Quanzhou.Through an exploration of how Quanzhou Cheng-Zhu scholars participated in overseas trade as well as their literary commemoration of merchants,the paper supplements Guotong Li's study of the city's maritime trade with evidence broader than these three scholars and their Muslim connections.Together,it subscribes to the age-old Confusion tenet of"harmony with diversified views"(he er butong),thereby presenting a nuanced picture of Quanzhou.

The Influence of Wu Zi Jin Si Lu by Wang You in Huizhou on Ly Dynasty in North Korea

Wang You’s thoughts on the compilation of Wu Zi Jin Si Lu reflect the thoughts of the scholars who took Zhu Xi as their mentor in the late Ming and early Qing Dynasties.Wang You combined four scholars in the Northern Song Dynasty(Zhou Dunyi,Zhang Zai,Cheng Yi,and Cheng Hao)and Zhu Xi into a whole,so that readers could grasp their thoughts as a whole.This also enabled the scholars of the time to access to the sages.His books were widely circulated in East Asia and were well received by Ly Dynasty,North Korea,with many copies printed.Inspired by Wang You’s compiling ideas,Ly Dynasty scholars in North Korea have compiled new documents reflecting the local Xing-li of learning,such as Li Duzhong’s Li Zi Jin Si Lu and Song Bingxuan’s Jin Si Xu Lu.The Huizhou scholars,represented by Wang You,spared no effort to construct the Jin Si Lu documents to adapt to the development of the times and to explain the essence of Jin Si Lu.It played a certain role in the dissemination of Neo-Confucianism in East Asia.

Li Shizhen and the Spirit of Investigation of Things and the Extension of Knowledge

Li Shizhen was a Ming Dynasty physician and was greatly influenced by the New-Confucian beliefs of the time.Although Ben Cao Gang Mu(《本草纲目》Compendium of Materia Medica)is a monograph on medicine,its purpose is“to investigate things.”The best way to get to know historical figures is to restore facts.

宋代思想史的再思考

首先我力图澄清我对多个术语的基本观点,尤其是对"理学"、"道学"、"新儒学"以及"NeoC onfucianism"的观点。这些概念的用法需要得到进一步的梳理。我并不试图简单地用一个术语代替另一个,而是希望用更加细致具体的方式看待儒学内部的不同圈子、团体或谱系等等,并以此来增强我们研究和论著中的清晰程度。其次,我将给予朱熹同时代儒者进一步的关注,并且以严肃的态度将他们视为儒家思想家;我确信,更好地了解朱熹同时代的儒者将有助于增强我们对朱熹作为哲学家的认识,并进一步了解他所处的时代以及他所扮演的角色。第三,我非常欣喜地看到中国学术界从上世纪九十年代初以来,对诸如张九成、胡宏、张栻、吕祖谦、陈亮和陆九渊等思想家展现出越来越多的兴趣并取得了许多让人印象深刻的成果。我个人研究朱熹同时代儒者的观点和方法与不少学者(尤其是中国学者)的工作成果之间,其实存在着重要的相似一致与交汇合流。最后,我想借用马恺之的最新成果来强调我的观点:统治者们更倾向于接受朱熹哲学,这在很大程度上是因为朱熹体系下的皇帝有着独特的伦理、哲学和政治优势。与之相反,吕祖谦认为这种伦理价值的过于集中是不恰当的,因为统治机构需要不断改进他们的治理并为皇帝的权力设置约束。吕祖谦在儒者中较早看到仅仅依赖皇帝的自我修养和德性的危险,因此他可谓是黄宗羲及其《明夷待访录》这类思想的先声。如果吕祖谦的思想能像朱熹那样影响到整个中国,那么中国的政治、文化、历史可能会有完全不同的发展路向。

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.

The Nation in Utero： Translating the Science of Fetal Education in Republican China

As Chinese nationalists grappled with the political and military weakness of the young Republic of China, some sought to strengthen the Chinese race by advocating a return to the ancient practice of fetal education. Fetal education held that every sight, sound, and flavor that a pregnant mother took in through her senses, as well as her emotions and demeanor, directly affected her fetus. This paper examines how the text Taijiao, Song Jiazhao＇s 1914 Chinese translation of Shimoda Jirr＇s Japanese work Taiky6, presents a modern reformulation of fetal education that draws upon both modern Western science and East Asian medicine. As the text uses modern biology and psychology to explain and demonstrate the efficacy of fetal education, it also narrows the scope of fetal education to focus almost exclusively on the mother＇s psychological state Similarly, as the text turns to instruct women on the practice of fetal education, it draws upon Edo and Qing gynecological principles to emphasise the importance of the pregnant mother＇s emotional self-control. Ultimately this text represents a neo-traditionalist response to modernity as it presents a Neo-Confucian vision of fetal education focused on a pregnant mother＇s moral self-cultivation and emotional self control.

Human Capital or Humane Talent?Rethinking the Nature of Education in China from a Comparative Historical Perspective

In order to analyze the impact of human capital theory on contemporary Chinese education,this paper first draws a conceptual outline of how this theory was introduced and interpreted to suit the Chinese quest for modernization.The study then adopts a comparative historical approach to the points of similarity between Neo-Confucian educational ideas and those of British humanism in an earlier transitional period that has some parallels.The aim of this comparison is to connect the ideas of Neo-Confucians and humanist educators to Ronald Dore’s concept of the role of education and his insights on the diploma disease.Within this core framework,this paper exposes the problems that have come from a melding of the examination tradition and the notion of human capital.It suggests that a revival of another aspect of Chinese tradition-education for fostering one’s humanity-may help balance contemporary Chinese education and restore it to health.

Practicality in Curriculum Building:A Historical Perspective on the Mission of Chinese Education

This paper examines how the definition and interpretation of the concept gewu zhizhi格物致知(investigating things and extending knowledge),evolved along with Chinese intellectual efforts to construct the framework for Chinese learning which,in turn,had a profound impact on the development of educational curricula in different historical periods.In Confucian philosophy,“practicality”appears ambivalent,as it can refer to moral cultivation in daily life or knowledge in the material world.Such ambivalence,embodied in the evolution of the concept of gewu zhizhi,can be interpreted as a Chinese search for a well-rounded curriculum in education.Within this framework,this paper traces the origin of the concept in The Great Learning,and investigates how it was developed to refer specifically to natural studies and then to scientific knowledge introduced into China in the late Qing period.This historical reflection on Chinese education points to the shared humanistic values in the Confucian approach to education and in the Renaissance ideal of a liberal education.It calls for a search for a common humanity in rethinking the content and aim of a modern Chinese education.