The past 60 years have seen the rediscovery of the immense cultural depth of Confucian humanist thought and its power to shape the way human beings are understood in East Asia. In this volume, renowned Confucian scholar Chun-chieh Huang analyzes various East Asian contexts to identify the central pillars of the Confucian humanist spirit: a continuum between mind and body, harmony between oneself and others, the unity of heaven and humanity, and a profound historical consciousness. Scholars of (...) religion, history, philosophy and Asian studies will find this volume an indispensable guide to the rich tradition of East Asian Confucian humanism. (shrink)

This article discusses the “contextual turn” in the interpretation of Chinese classics: the contextuality of Confucian classics in China was latent, tacit, and almost imperceptible; however, it became salient and explicit once the Confucian classics were introduced to Tokugawa Japan. Many a Japanese Confucian took ideas and values expressed in the Chinese classics and transplanted them into the context of Japanese politics and thoughts, in light of which the Japanese scholars staked out new interpretations of the classics. This “contextual turn” (...) involved issues of two levels: the material political order (especially the Chinese-barbarian distinction) and the abstract political thought (especially the ruler-subject relation). It is pointed out that the Chinese empire was the Japanese Confucians’ “political foreign country” and “cultural homeland,” and the tension was evidenced by their interpretations of the term “Zhong’guo” appearing in the Confucian classics. The usual strategy adopted by the Japanese Confucians in interpreting Chinese classics was to “de-contextualize” them and then to “re-contextualize” them in their own Japanese environment. (shrink)

Imbued with profound historical consciousness, the Chinese people are Homo historiens in every sense of the term. To be human in China, to a very large extent, is to be historical, which means to live up to the paradigmatic past. Therefore, historical thinking in traditional China is moral thinking. The Chinese historico-moral thinking centers around the notion of Dao, a notion that connotes both Heavenly principle and human norm.In view of its practical orientation, Chinese historical thinking is, on the one (...) hand, concrete thinking and, on the other, analogical thinking. Thinking concretely and analogically, the Chinese people are able to communicate with the past and to extrapolate meanings from history. In this way, historical experience in China becomes a library in which modern readers may engage in creative dialogues with the past. (shrink)

This chapter examines the tension between philosophical construction and classical interpretation. It analyses Zhu Xi’s very specific philosophical interpretations of early classics, such as the Four Books. As an example of the cross-cultural disputes among the East Asian Confucians, Huang introduces the middle-Tokugawa Confucians’ criticisms of Zhu’s abstract interpretations.

This article argues that the core value of “humanity” (ren 仁) in the Confucian tradition may serve as a resource for global ethics in the 21st century. After presenting three major questions raised by the COVID-19 pandemic, it proposes a “reconciliation” between Confucian and Western traditions for a solution to the challenges of the pandemic. Confucian “humanity”, based on the idea of interpenetration between what is inside and what is outside, may pave the way to a true “reconciliation” in our (...) era. (shrink)

This volume features in-depth philosophical analyses of major Japanese Confucian philosophers as well as themes and topics addressed in their writings. Its main historical focus is the early-modern period (1600-1868), when much original Confucian philosophizing occurred. Written by scholars from the United States, Canada, Europe, Australia, Japan, and China and eclectic in methodology and disciplinary approach, this anthology seeks to advance new multidimensional studies of Japanese Confucian philosophy for English language readers. It presents essays that focus on Japanese Confucianism, while (...) including topics related to Buddhism, Shintō, Nativism, and even Andō Shōeki (1703-1762), one of the most vehement critics of Confucianism in all of East Asia. The book builds on the premise that Japanese Confucian philosophy consists in the ongoing engagement in critical, self-reflective discussions of and speculative theorizing about ethics, epistemology, metaphysics, political theory, and spiritual problems, as well as aesthetics, cosmology, and ontology. (shrink)

This collection of essays explores the resilience and relevance of an ancient yet still vital teaching, Confucianism, for the century ahead and beyond, finding in its many dimensions insights meaningful for the personal, ethical, socio-economic, and political challenges facing the global community and its best interests. Drawing on perspectives from the international scholarly community, the volume is multifaceted in its common goal of addressing contemporary issues in light of various Confucian teachings.

The article examines the two forms of Confucianism in postwar Taiwan: the state ideology presented in elementary and secondary textbooks, which emphasizes governmental authority; and the intellectual tradition, with a particular emphasis on meeting the challenge of modern Western values.

Zhu’s doctrine of “liyi fenshu” shows the balanced ecological transmission of pattern among phenomena. However, used as an ideology it becomes a tool of the central authority. The author takes this ambiguity of the doctrine in meaning and purpose to cast light on the reality of globalization and the global village.

The Mencius, attributed to the philosopher Mengzi (Lat. Mencius, ca. 370-290 BC), the second Sage of the Confucian school after its founder, is one of the most prominent of all Chinese classics, with a great impact on the historical development of Confucianism. Today, it serves as one of the determinants for positioning Confucianism in the modern world, and it is the most discussed Chinese philosophical text in the context of the search for universally valid ethical norms and democracy. The essays (...) collected in this volume by scholars from Taiwan, Japan and Germany focus on various aspect of the reception of the work in East Asia from the Song-Dynasty to the present day. They call into mind the signifance of a thinker who according to Albert Schweitzer is the most modern one of all thinkers of antiquity. (shrink)

The article discusses the conservative tendency of state Confucianism, particularly its celebration of political leaders and of the uniqueness of Chinese culture as an excuse to oppose Western values and reject political reform.

The Confucian view that human beings are destined to live and flourish in symbiosis with each other and with nature is particularly significant in developing a Taiwanese Confucianism that can deal with the problems that come with industrialization.

This article argues that Mencius’ education is ‘holistic education’ that aims at igniting the ‘silent revolution’ from within one’s inner mind-heart to be unfolded in society, state, and the world. Mencius’ educational philosophy is based on his theory of human nature and his theory of self-cultivation. Mencius affirms the totality of human life because he insists that the ‘personal,’ the ‘socio-political,’ and the ‘cosmic’ form a continuum. On the basis of ‘totality’ of one’s life, Mencius regards the educational process as (...) the prompting of the overall awakening of the learner’s subjectivity. Moreover, Mencius considers that the human mind-heart is the creator of values and that human life is endowed with innate capacity to make moral judgments. Mencius holds that the most effective educational methodology is a sort of cultivation of the mind-heart through internal self-reflection. Moreover, Mencius insists that the principles of teaching are to be according to the student’s talent and that the teacher has to make oneself as a paradigm. In conclusion, Mencius’ educational philosophy reminds us of the importance of ‘emic’ approach of education and the true goal of education in this age of increased quantification, standardization, and commercialization. (shrink)

This article discusses the 17 th century Japanese Confucian I tō Jinsai’s interpretation of Mencius. It is argued that I tō Jinsai grinds the Mencius with an axe of Japanese “practical learning.” In his representation of Mencius, the government of “Kindly Way” is upheld as the core value in Mencius’ thought. Although there is a clear spirituality in his own philosophy, he stressed the political aspect of Mencius’ thought at the expense of the transcendental aspect of his theory of human (...) mind and nature. (shrink)

Zhu’s doctrine of “liyi fenshu” shows the balanced ecological transmission of pattern among phenomena. However, used as an ideology it becomes a tool of the central authority. The author takes this...

This chapter examines the tension between philosophical construction and classical interpretation. It analyses Zhu Xi’s very specific philosophical interpretations of early classics, such as the Fo...

Huang, Chun-chieh, Konfuzianismus: Kontinuität und Entwicklung: Studien zur chinesischen Geistesgeschichte (Confucianism: Continuity and Development: Studies in Chinese Intellectual History), Edited and translated by Stephan Schmidt Content Type Journal Article DOI 10.1007/s11712-010-9191-0 Authors Heiner Roetz, Faculty of East Asian Studies, Ruhr University, 44780 Bochum, Germany Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009 Journal Volume Volume 9 Journal Issue Volume 9, Number 4.

In patent prosecution, timely and effective responses to Office Actions (OAs) are crucial for securing patents. However, past automation and artificial intelligence research have largely overlooked this aspect. To bridge this gap, our study introduces the Patent Office Action Response Intelligence System (PARIS) and its advanced version, the Large Language Model (LLM) Enhanced PARIS (LE-PARIS). These systems are designed to enhance the efficiency of patent attorneys in handling OA responses through collaboration with AI. The systems’ key features include the construction (...) of an OA Topics Database, development of Response Templates, and implementation of Recommender Systems and LLM-based Response Generation. To validate the effectiveness of the systems, we have employed a multi-paradigm analysis using the USPTO Office Action database and longitudinal data based on attorney interactions with our systems over six years. Through five studies, we have examined the constructiveness of OA topics (studies 1 and 2) using topic modeling and our proposed Delphi process, the efficacy of our proposed hybrid LLM-based recommender system tailored for OA responses (study 3), the quality of generated responses (study 4), and the systems’ practical value in real-world scenarios through user studies (study 5). The results indicate that both PARIS and LE-PARIS significantly achieve key metrics and have a positive impact on attorney performance. (shrink)

這部朝鮮儒者對儒家傳統的解釋,是臺灣大學人文社會高等研究院與韓國首爾大學奎章閣韓國學研究院合作,二"E2978B""E2978B"七年十一月十五日於首爾與二"E2978B""E2978B"九年四月九日 於臺北舉辦之兩次國際研討會的論文集.全書論文環繞三個問題:第一是關於朝鮮儒學如何解釋的問題;第二是朝鮮儒學發展的脈絡性問題,其重點在於闡發"四端","七情","人心","道心","敬","靜"等中國儒 學的關鍵性概念,在與朝鮮社會,文化,政治脈絡以及思想風土相結合後,所創造出的新詮釋;第三是東亞儒學發展過程中,"自我"與"他者"互動的問題.

We proposed a model to examine the relationship among different types of weight-related stigmas and their relationship to quality of life. We recruited 430 dyads of elementary school children [mean age = 10.07 years; nboy = 241 ; noverweight = 138 ] and their parents. Parents completed QoL instruments about their children assessing generic QoL and weight-related QoL. Children completed QoL instruments assessing generic QoL and weight-related QoL and stigma scales assessing experienced weight stigma, weight-related self-stigma, and perceived weight stigma. (...) Experienced weight stigma was significantly associated with perceived weight stigma, and in turn, perceived weight stigma was significantly associated with weight-related self-stigma. However, experienced weight stigma was not directly associated with weight-related self-stigma. In addition, experienced stigma was negatively associated with both child-rated and parent-rated QoL. Perceived weight stigma was associated only with parent-rated weight-related QoL but not child-rated QoL. Self-stigma was associated with child-rated QoL but not parent-rated QoL. Moreover, perceived weight stigma and weight-related self-stigma were significant mediators in the association between body weight and children's QoL; experienced weight stigma was not a significant mediator. The study findings can be used to inform healthcare providers about the relationship among different types of stigmas and their influence on child-rated and parent-rated QoL and help them develop interventions to address the global trend of overweight/obesity in youth and pediatric populations. (shrink)

本书是作者近年来部份研究成果共十三篇论文集结而成,主要分析近三百年来具有代表性的日本儒者对中国儒家经典的诠释,探讨极具东方文化特色的中国思维传统。.

本书所探讨是在东亚文化交流的历史脉络中, 儒家经典及其价值理念与日本及朝鲜之地域性特质的互动, 冲突或融合之问题, 尤其聚焦于儒家经典的阅读者之"自我"与"他者"之互动, 以及经典中的知识与东亚各国权力结构之互动.

東亞儒學的核心理念在於「仁」學，是兩千多年來東亞知識分子魂繫夢牽、不可逃避的精神與實踐課題。 本書從東亞視野，論述儒家「仁」學的涵義，以及中、日、韓三國對於儒家「仁」學的解釋與發展。全書共計十一章，分作四部，第一部「理論基礎」，主要闡釋東亞儒學研究方法論問題、東亞儒者在「去脈絡化」和「再脈絡化 」辯證互動中，對「仁」學的新詮釋；第二部「儒家『仁』學的起點與內涵」，從修身理論的核心概念出發，探討東亞儒家「仁」學思想的主要內涵；第三部「仁政理論及其實踐問題」，是從政治實踐的角度，將「仁政」、「王 道」、「革命」等問題置於中國、日本、朝鮮的儒學思想進行詳細考察；最後「結論」，是以東亞儒學四個人文精神：身心一如、自他圓融、天人合一、古今交融，總結前三部之論述內容。.

如果孔孟生活在我們的時代， 他們對21世紀的重大問題與挑戰，會提出什麼看法？ 孔孟對變動劇烈恍如漩渦的21世紀， 特別是處於新冠病毒肆虐的現代人， 會以何種倡議，讓人的「自我」能夠安身立命， 在黯兮慘悴中仍能持守「不動心」的境界？ 孔孟思想是中華文化的主流思想，也是我們現代人從事各種思考，包括政治、社會、經濟、文化、個人生命等面向的重要文化資源。中國與亞洲的崛起，對世界局勢影響深遠，是本世紀最重要的劃時代事件之一，孔孟思想也重新 獲得世界各國知識界的重視。歐美學界都在爭取儒學的發言權，儼然已成為國際學術界的新趨勢。 《深叩孔孟》並不是傳統的、以背誦為主的經典研讀；而是從21世紀出發為思考，與孔孟進行心靈的對話，厚植我們在現世參與文明對話的本土思想資源。 本書是黃俊傑教授在臺灣大學講授「深叩孔孟」通識課程的講稿，一共分為十二講，每講均附閱讀作業、延伸閱讀、思考問題、關鍵詞、本講內容架構圖，方便讀者自學參考。.

Taking Chun-chieh Huang’s ruminations on the defining character of Chinese historical thinking as a starting point, this essay discusses the ways in which historical cultures and traditions are compared and contrasted and explores some new ways of thinking. It argues that cultural comparisons often constitute two-way traffic and that attempts to characterize one historical culture, such as that of China, are often made relationally and temporally. When the Chinese tradition of historiography is perceived and presented in the (...) West, it has been regarded more or less as a counterexample against which the “unique” traits of Western historical thinking are thrown into relief. Given the hegemonic influence of Western scholarship in modern times, latter-day Chinese historians also valorize the East–West dichotomy. A closer look at this dichotomy, or the characterization of both cultures, reveals that it is not only relative but also relational and temporal. When the modern Chinese appeared impressed by the rigor of Rankean critical historiography, for example, they were essentially attempting to rediscover their own cultural past, for example, the eighteenth-century tradition of evidential learning, in adapting to the changing world. Our task today, the essay contends, is to historicize the specific context within which cultural comparisons are made and to go beyond readily accepted characterizations in order to reassess certain elements in a given culture, to apply historical wisdom, and to cope with the challenges we now face. (shrink)