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
Confucianism thought has had an important role in many aspects of Chinese,and it has become the shared national spirit of Chinese nation. The core of Confucianism thought is the thought of benevolence,a great recreati...Confucianism thought has had an important role in many aspects of Chinese,and it has become the shared national spirit of Chinese nation. The core of Confucianism thought is the thought of benevolence,a great recreation of Chinese ancient great ideologists and educators,which is based on ritual and music culture of Confucianism,reflecting the philosophy of zeitgeist in various stages of social changes. The paper begins with the statement of connotation of the thought of benevolence in Confucianism. Then,six aspects of the thought,the benevolent loving others,principle of benevolence and loyalty,loving all people and animals,etc. are interpreted,including the practical significance of the thought,which provides effective reference for the application of the thought of benevolence in the present construction of harmonious society.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
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.
基金This paper is supported by the Teaching Research Project of Hubei Provincial Department of Education,“Research on the Cause and Solution of Chinese Cultural Deficiency in EFL Teaching in Hubei Province-run Colleges and Universities”(2016261)the 12th Five-Year-Plan Project of Hubei Educational Science“Formative Assessment of University English Teachers in Hubei”(2014B075)
文摘Confucianism thought has had an important role in many aspects of Chinese,and it has become the shared national spirit of Chinese nation. The core of Confucianism thought is the thought of benevolence,a great recreation of Chinese ancient great ideologists and educators,which is based on ritual and music culture of Confucianism,reflecting the philosophy of zeitgeist in various stages of social changes. The paper begins with the statement of connotation of the thought of benevolence in Confucianism. Then,six aspects of the thought,the benevolent loving others,principle of benevolence and loyalty,loving all people and animals,etc. are interpreted,including the practical significance of the thought,which provides effective reference for the application of the thought of benevolence in the present construction of harmonious society.
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.
