Through analysis of the relationship between heaven and man and the development of the ideology in the developing process from the pre- Qin Confucianism, the cosmology Confucianism of the Han Dynasty to the formation ...Through analysis of the relationship between heaven and man and the development of the ideology in the developing process from the pre- Qin Confucianism, the cosmology Confucianism of the Han Dynasty to the formation of the Confucian School of idealist philosophy of the Song and Ming dynasties, this paper attempts to explore the Confucianism ideology from social structure, cultural integration and environmental change and so on, so as to points out that Confucianism does not collapse with the disintegration of the social structure; instead,it realizes self- reconstruction and renovation.展开更多
Traditional Confucian political culture （including its concepts, systems, practices and folk customs） has a legacy that deserves careful reconsideration today. Its theories, institutions, and practices address the s...Traditional Confucian political culture （including its concepts, systems, practices and folk customs） has a legacy that deserves careful reconsideration today. Its theories, institutions, and practices address the source, legitimacy, division and balance, and restriction of political power. Confucian politics is a type of ＂moral politics＂ which sticks to what ought to be and what is justifiable, and holds that political power comes from Heaven, mandate of Heaven or Dao of Heaven, which implies that justification and standards rest with the people referring to scholars peasants, workers and merchants. This type of justification is rooted in the public space and the autonomous strength of the people, and it finds guidance in the involvement, supervision, and criticism of the class of scholar-bureaucrats （shi 士）. In this article, Westem political philosophy will be taken as a frame of reference for evaluating Confucian conception of justice as well as Confucian ideas of distribution, fairness of opportunity, caring kindness for ＂the least advantaged,＂ and institutional construction. It will argue that the leading characteristic of Confucian political theory is that of ＂substantive justice.＂展开更多
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 vo...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.展开更多
Contemporary proponents of Confucian political philosophy often ignore the fact that any sizeable future Confucian political order will have to accommodate many “non-Confucians.” The guiding question of this paper i...Contemporary proponents of Confucian political philosophy often ignore the fact that any sizeable future Confucian political order will have to accommodate many “non-Confucians.” The guiding question of this paper is therefore the following: how could a Confucian political philosophy, if it can at all, adequately take into account a plurality of comprehensive worldviews? I first turn to John Rawls and his account of these terms and of reasonable pluralism more generally. I then examine some particularly relevant developments and criticism of Rawls’ account. Finally, I offer a discussion of some recent proposals for a Confucian political philosophy, and examine to what extent each recognizes the fact of pluralism, sees it as a challenge, and deals with it in a persuasive manner. The paper concludes with a depiction of two major stumbling blocks that might stand firmly in the way of such a pluralism-accommodating political Confucianism.展开更多
基金This paper is one of the research results of the seventh scientific research innovative program of postgraduate in Yunnan University(No.:YNUY201450)the Demonstrate Education of Bilingual for Graduated Students In Yunnan University of CTM
文摘Through analysis of the relationship between heaven and man and the development of the ideology in the developing process from the pre- Qin Confucianism, the cosmology Confucianism of the Han Dynasty to the formation of the Confucian School of idealist philosophy of the Song and Ming dynasties, this paper attempts to explore the Confucianism ideology from social structure, cultural integration and environmental change and so on, so as to points out that Confucianism does not collapse with the disintegration of the social structure; instead,it realizes self- reconstruction and renovation.
文摘Traditional Confucian political culture （including its concepts, systems, practices and folk customs） has a legacy that deserves careful reconsideration today. Its theories, institutions, and practices address the source, legitimacy, division and balance, and restriction of political power. Confucian politics is a type of ＂moral politics＂ which sticks to what ought to be and what is justifiable, and holds that political power comes from Heaven, mandate of Heaven or Dao of Heaven, which implies that justification and standards rest with the people referring to scholars peasants, workers and merchants. This type of justification is rooted in the public space and the autonomous strength of the people, and it finds guidance in the involvement, supervision, and criticism of the class of scholar-bureaucrats （shi 士）. In this article, Westem political philosophy will be taken as a frame of reference for evaluating Confucian conception of justice as well as Confucian ideas of distribution, fairness of opportunity, caring kindness for ＂the least advantaged,＂ and institutional construction. It will argue that the leading characteristic of Confucian political theory is that of ＂substantive justice.＂
文摘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.
文摘Contemporary proponents of Confucian political philosophy often ignore the fact that any sizeable future Confucian political order will have to accommodate many “non-Confucians.” The guiding question of this paper is therefore the following: how could a Confucian political philosophy, if it can at all, adequately take into account a plurality of comprehensive worldviews? I first turn to John Rawls and his account of these terms and of reasonable pluralism more generally. I then examine some particularly relevant developments and criticism of Rawls’ account. Finally, I offer a discussion of some recent proposals for a Confucian political philosophy, and examine to what extent each recognizes the fact of pluralism, sees it as a challenge, and deals with it in a persuasive manner. The paper concludes with a depiction of two major stumbling blocks that might stand firmly in the way of such a pluralism-accommodating political Confucianism.
