Results for 'Confucian Scholar Higashi Takusha'

961 found
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  1.  28
    Religious Conflict in Bakumatsu Japan.Zen Master Imakita Kõsen & Confucian Scholar Higashi Takusha - 1994 - Japanese Journal of Religious Studies 21:2-3.
  2.  32
    Religious conflict in Bakumatsu Japan: Zen master Imakita Kōsen and Confucian scholar Higashi Takusha.Janine Sawada - 1994 - Japanese Journal of Religious Studies 21 (2-3):211-230.
  3. Higashi Takusha.Yoshiki Katsura - 1973
     
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  4.  8
    Study on Confucian scholars in the region of Chungbuk` Sagun of Korean Empire period.Kyounghun Jung - 2016 - 동서철학연구(Dong Seo Cheol Hak Yeon Gu; Studies in Philosophy East-West) 81:103-125.
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  5.  17
    Evaluations of Joseon Confucian Scholars on Shen Gui-bao’s Concept of Intelligence and Jeong Jae-gyu’s Understanding of it. 李遠碩 - 2023 - THE JOURNAL OF ASIAN PHILOSOPHY IN KOREA 59:177-205.
    Jeong Jae-gyu (鄭載圭, 1843-1911) was a scholar in the late Joseon Dynasty who contributed to the solidification and formation of the Nosa school (蘆沙學派) through the publication of Nosajib (蘆沙集) and active lecture activities based on the independent acceptance of his teacher, Ki Jeong-jin (奇正鎭). He explained the concept of intelligence based on the definitions of Shen Gui-bao (沈貴珤), an early scholar of the Yuan Dynasty, and even though the volume was not large, he presented a deep analysis (...)
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  6.  10
    Scholarship and Ideas of Confucian Scholars of Sung Family from Changryong.Euidong Hwang - 2008 - 동서철학연구(Dong Seo Cheol Hak Yeon Gu; Studies in Philosophy East-West) 50:293-317.
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  7. Criticism on Scholastic Psychology by Joseon Neo-Confucian Scholar Shin Hudam.Yul Kim - forthcoming - Journal of East Asian Philosophy:1-16.
    The purpose of this paper is to explain the differences in perspectives on the human soul between scholastic philosophy and Neo-Confucianism through an analysis of Shin Hudam’s criticism on Lingyan Lishao, a work authored by Sambiasi in 1624. Shin Hu-dam, a prominent figure in the Gongseo school in late Choson, rejected the notion of the soul as a substantial form of human beings, drawing instead on the Neo-Confucian concept of the soul as a gathering of Qi. He further negates (...)
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  8.  11
    A Solitary Crane in a Spring Grove: The Confucian Scholar Wu Ch'eng in Mongol China.David Gedalecia - 2000 - Wiesbaden: Otto Harrassowitz Verlag.
    Wu Ch'eng (1249-333) was the most innovative Confucian scholarteacher during the Mongol epoch in China, and his thought is a bridge between thinkers of the Sung und Ming eras. Having experienced the Mongol takeover in his thirties and the abrogation of the examination system, which blocked the traditional route to an official career, Wu was at first associated with Sung loyalists and did not serve the Yuan rulers until he was over sixty (in the National College and the Hanlin (...)
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  9.  9
    A Study on Lao Tzu’s Annotation for the Joseon Confucian scholars. 이봉호 - 2020 - Journal of the Society of Philosophical Studies 129:61-90.
    조선 시대 유학자들의 노자 담론은 ‘벽이단론’과 ‘이유석도’의 관점에서 진행된다. 이들 관점은 주자에 의해 최초로 제기되었다. 따라서 조선의 유학자들은 주자학의 관점으로 노자 담론을 형성했다고 볼 수 있다.BR 왜 조선 유학자들은 주희의 노자 담론에 따라 노자 담론은 재생산하는가라는 문제를 제기할 수 있다. 이에 대한 대답은 철학적으로 다루지지 않았다. 이 문제를 철학적으로 해명하는 것이 이 논문의 목적이다. 이 문제를 해결하기 위해 미셸 푸코의 담론이론을 적용해 논의를 진행해 보았다.BR 그 결과 주희 자신이든 조선 유학자이든 간에 노자 담론의 생산에서 권력이 작동하고 있음을 확인할 수 있었다. (...)
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  10.  9
    A Study on Chungcheong's Locality Seen from Hoseo Confucian Scholars' Characteristics of Neo-Confucianism during 17th century. 이영자 - 2015 - 동서철학연구(Dong Seo Cheol Hak Yeon Gu; Studies in Philosophy East-West) 78 (78):301-330.
    본 연구는 17세기 호서지역에서 활동한 호서학파를 중심으로 이들의 정치적 활동과 학문성향을 살펴보고, 이들의 이기심성론을 통해 충청의 로컬리티를 밝히고자 하였다. 17세기는 김장생을 조종으로 하여 김집, 송준길, 송시열, 권시, 윤증 등을 중심으로 호서학파가 성립되었다. 이들은 정치적으로 춘추의리중심의 화이론을 바탕으로 예송과 북벌론을 통해 남인들과 갈등을 빚는다. 또한 이들의 학문은 절의정신의 존숭, 예치를 통한 세계 질서 국축의 염원, 실심을 중심으로 한 실천중시의 성향 등이 두드러진다. 이러한 호서학파의 정치적․학문 활동은 그들의 성리학설에서 근거를 찾을 수 있다. 먼저 김장생, 김집, 송준길, 송시열 등의 율곡 직계 계열은 대체로 (...)
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  11.  14
    Ming ru xue mai yan jiu: yi Wu Kangzhai dao Liu Niantai de shi cheng wei xian suo = The academic progress of Ming confucian scholars from Wu Kangzhai to Liu Niantai.Jianfeng Zou - 2014 - Beijing: She hui ke xue wen xian chu ban she.
    在宋儒學脈自二程至黃幹一系師承的啟發下,本書稿連續性地縱觀明儒學脈的師承進路,延著吳溥、楊溥—吳康齋—陳白沙—湛甘泉—唐一庵—許敬庵—劉念台不間斷的時間線索,圍繞明代諸儒的核心範疇與核心概念“至善性體 ”展開,試圖在陽明心學于明朝大瀾、大明與大傳播的框架外,找尋明儒學脈的新線索,發現有明一朝中國學術內在邏輯成長的新視野。.
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  12.  22
    The different faces of contemporary religious confucianism: An account of the diverse approaches of some major twentieth century chinese confucian scholars.Lauren Pfister - 1995 - Journal of Chinese Philosophy 22 (1):5-79.
  13.  48
    Wu chueng: A Yuan dynasty neo-confucian Scholar.David Gedalecia - 1993 - Journal of Chinese Philosophy 20 (3):293-311.
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  14.  10
    The Locality Seen from Hoseo Confucian Scholars' Characteristics of Neo-Confucianism during 18th century. 이영자 - 2017 - 동서철학연구(Dong Seo Cheol Hak Yeon Gu; Studies in Philosophy East-West) 84 (84):189-214.
    본고에서는 18세기 호서학파의 성리학을 통해 충청의 ‘로컬리티(locality)’를 밝히고자 하였다. 먼저 호서학파가 ‘호론(湖論)’과 ‘낙론(洛論)’으로 분기된 이유를 당시 조선의 사회, 정치적 배경과 함께 살펴보고, 학맥별 학문적 활동과 정치 활동, ‘인물성동이론(人物性同異論)’을 중심으로 살펴보았다. 호서학파의 주류를 이루는 호론은 공통적으로 ‘인기질(因氣質)’로 볼 때, 인의예지의 본성이 인간에게만 존재하므로 ‘인물성이론(人物性異論)’임을 주장하였다. 이것은 ‘도덕적인 인간(노론, 중화中華, 리理)이 동물(소인배, 청/일본, 기氣)들이 판치는 잘못된 세상을 앞장서서 바로잡아야한다’는 논리로 작용하였다. 그러나 호론은 변화된 대내외정세에 능동적으로 대처하지 못하면서 중앙 정계에서 멀어지고 충청의 향촌사회에서만 꾸준히 지속되었다. 이렇게 볼 때, 18세기 호서학학파의 로컬리티는 첫째, 의리와 (...)
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  15.  11
    Questions about the fundamental meanings of Knowingby confucian scholars and their significances. 김종석 - 2016 - Journal of the New Korean Philosophical Association 86:59-78.
    공자가 유학의 학문적 목표를 ‘中節’이라고 하는 행위 원리의 정립에 둔 이래, 앎의 문제는 유학의 핵심 과제가 되었다. ‘중절’은 단순한 대상적 인식의 결과로서 도달할 수 있는 것이 아니라 고도의 판단력을 요구하는 실천적 개념이다. 선진유학에서는 ‘중절’의 행위 원리를 정립하기 위해 知와 智두 가지 방법이 제시되었는데, 지금까지 학계에서는 두 가지 개념을 구분하지 않고 혼용하는 경향이 있었다. 知는 사물에 대한 대상적 인식의 성격이 강하고 智는 선악을 분별하는 선천적 품성의 성격이 강하다. 공자는 시종 知를 언급했지만 실질적으로는 知를 통해 智에 도달할 것을 강조했다. 맹자는 모든 사람은 (...)
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  16.  8
    About acceptance and interpretation 『University(大學)』 of Japanese Confucian scholar.Yaewon Han - 2010 - Journal of Eastern Philosophy 63:107-128.
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  17.  8
    The Transmission of Christianity by the Class of Confucian Scholars in the Yeongnam Region - Focusing on the Co-prosperous Pluralism in the Age of Multiculturalism. -. 권상우 - 2020 - Journal of the New Korean Philosophical Association 99:359-380.
    논문에서는 19-20세기 초 영남 지역의 유림이 기독교를 수용해서 성경을 해석하고 적용하는 과정에 관한 논의를 통해서 다문화사회의 상생적 다원주의를 모색하고자 하였다. 우선, 이 논의에서는 영남 지역 유림이 기독교를 수용하는 과정을 논의했다. 영남 지역 유림은 이전에 유학 경전을 읽으면서 묵상하는 공부 방법에 익숙하였기 때문에 기독교의 성경을 쉽게 접할 수 있었다. 그들은 개인의 종교적 구원을 얻기 위한 것이 아니라 민족 독립과 부국강병을 실현할 목적으로 기독교에 입교하였다.BR 영남 지역에 기독교인의 성경 해석을 논의하였다. 성경은 인류의 보편적인 의미를 담고 있지만 그 성경을 읽는 독자에 따라 다양하게 (...)
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  18.  12
    (1 other version)An Educational Implication of the Debates Surrounding Enshrinement of Confucian Scholars in the Munmyo.Mi-Jong Lee - 2011 - Journal of Moral Education 22 (2):161.
  19.  11
    Chosun Confucianism of the 17∼18century and Woodam Jeong Si-Han -Thepersonal life of a Confucian scholar during the time of party strife. [REVIEW]Young-Sung Choi - 2007 - THE JOURNAL OF KOREAN PHILOSOPHICAL HISTORY 22:125-167.
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  20. Confucian Skepticism about Workplace Rights.Alan Strudler - 2008 - Business Ethics Quarterly 18 (1):67-83.
    Confucian scholars express skepticism about rights. This skepticism is relevant to managers who face issues about the recognition of workplace rights in a Confucian culture. My essay examines the foundations of this skepticism, and the cogency of potential leading Western liberal responses to it. I conclude that Confucian skepticism is more formidable than liberals have recognized. I attempt to craft an argument that defuses Confucian skepticism about workplace rights while at the same time respecting the moral (...)
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  21.  49
    Confucian Ethics and Care Ethics: The Political Dimension of a Scholarly Debate.Chenyang Li - 2015 - Hypatia 30 (4):897-903.
  22.  23
    Publicness in the Confucian Sense and the Scholar-Gentry Spirit.Sang-Hwan Kim - 2019 - Eco-Ethica 8:63-74.
    The purpose of the present study is twofold. The first is to reveal the unique significance on publicness in the Confucian 儒家 tradition. In order to achieve this, Confucian philosophical documents that explain the state 國 (guo) and the family 家 (jia), and loyalty 忠 (zhong) and filial piety 孝 (xiao) as continuous relationships will be analyzed. The second is to elucidate that the most important principle for maintaining the Confucian distinction between the public and the private, (...)
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  23.  25
    (1 other version)Confucian free expression and the threat of disinformation.David Elstein - 2022 - Philosophy and Social Criticism 48 (4):568-579.
    At present, there is a wide divergence in attitudes toward free speech in countries strongly influenced by Confucianism. Japan, Korea, and Taiwan have fairly robust rights of free expression. Mainland China does not, strongly restricting speech that the government judges threatens State interests. I argue that although traditional Confucian scholars supported many restrictions on expression, Confucian philosophers actually have good reason to want to protect expression about values. Subsequently, I consider how to address the problem of disinformation while (...)
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  24.  51
    Modern confucian synthesis of qualitative and quantitative knowledge: Xiong shili.Jana S. Rošker - 2009 - Journal of Chinese Philosophy 36 (3):376-390.
    Xiong was the originator and founder of Modern Confucianism (xin ruxue ) as well as one of the first Chinese philosophers, who developed his own system of thought, which was based upon classical Confucian concepts and, at the same time, adjusted to the conditions of the New Era. His contribution to the development of modern Chinese philosophy can also be demonstrated in a much broader, general sense. Xiong Shili, namely, also represents one of the first theoretically qualified intellectuals of (...)
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  25.  11
    Confucian Discourse and Chu Hsi's Ascendancy.Hoyt Cleveland Tillman - 1992 - University of Hawaii Press.
    "A major transformation in thought took place during the Southern Sung (1127-1279). A new version of Confucian teaching, Tao-hsueh Confucianism (what modern scholars sometimes refer to as Neo-Confucianism), became state orthodoxy, a privileged status which it retained until the twentieth century." "Existing studies of the new Confucianism generally depict a single line of development to and from Chu Hsi (1130-1200), the greatest theoretician of the tradition. In this study of unprecedented scope, however, Hoyt Cleveland Tillman offers an integrated intellectual (...)
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  26.  29
    Confucian bioethics.Jui-pʻing Fan (ed.) - 1999 - Boston: Kluwer Academic Publishers.
    This volume explores Confucian views regarding the human body, health, virtue, suffering, suicide, euthanasia, `human drugs,' human experimentation, and justice in health care distribution. These views are rooted in Confucian metaphysical, cosmological, and moral convictions, which stand in contrast to modern Western liberal perspectives in a number of important ways. In the contemporary world, a wide variety of different moral traditions flourish; there is real moral diversity. Given this circumstance, difficult and even painful ethical conflicts often occur between (...)
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  27.  12
    A Korean Confucian's advice on how to be moral: Tasan Chŏng Yagyong's reading of the Zhongyong.Yag-Yong ChŏNg - 2023 - Honolulu: University of Hawaiʻi Press. Edited by Don Baker & Yag-Yong ChŏNg.
    Tasan Chong Yagyong (1762-1836) is one of the most creative thinkers Korea has ever produced, one of the country's first Christians, and a leading scholar in Confucian philosophy. Born in a staunchly Neo-Confucian society, in his early twenties he encountered writings by Catholic missionaries in China and was fascinated. However, when he later learned that the Catholic Church condemned the Confucian practice of placing a spirit tablet on a family altar to honor past generations, he left (...)
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  28.  78
    "Higashi Ajia ni tetsugaku wa nai" no ka: Kyōto gakuha to shinjuka (No Philosophy in East Asia?: the Kyoto School and New Confucianism).Tomomi Asakura - 2014 - Tokyo: Iwanami Shoten.
    East Asia has nurtured an intellectual tradition that includes Buddhism, Daoism, and Confucianism, whose richness is arguably compared with ancient Greek. Yet, this region has repeatedly been said to have "no philosophy”—by occidental philosophers whose name value surpasses any of the eastern thinkers. Is this because of the deficiency of East Asian tradition? Or is it due to “our” ignorance? My answer is: both. I argue that modern East Asian philosophy was an attempt to recognize the deficiency and develop the (...)
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  29.  38
    Confucian family ideal and same-sex marriage: A feminist Confucian perspective.Sor-Hoon Tan - unknown
    This article engages the views of PRC Confucian scholars who responded to the United States Supreme Court Justice Anthony Kennedy's citing of Confucius in his majority opinion on same-sex marriage in 2015. It questions their separation of tolerance for homosexuality from legalization of same-sex marriage and argue that tolerance is not enough. The arguments in the mainland Confucian discourse about same-sex marriage highlights the historical and persistent entanglement of Confucianism with patriarchy. Instead of reviving traditional patriarchal society, further (...)
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  30.  41
    Confucian Cosmopolitanism.Philip J. Ivanhoe - 2014 - Journal of Religious Ethics 42 (1):22-44.
    Scholars in the humanities and social sciences are keenly aware of and often deeply engaged with more global or cosmopolitan approaches to their respective fields; nevertheless, theories of cosmopolitanism remain exceedingly controversial and arise exclusively from Western philosophical sources. Recently, Martha Nussbaum presented a contemporary Western liberal cosmopolitan theory and sought to integrate it with a call for multicultural education. In this essay, I describe, analyze, and criticize Nussbaum's conception of cosmopolitanism and argue that it does not sit comfortably with (...)
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  31.  38
    Higashi ajia tetsugaku toha nanika, soshite nande aru bekika (What is East Asian Philosophy and what it should be?).Tomomi Asakura - 2021 - Gendai Shiso 49 (1):146-153.
    To be logical is to be faithful to reasoning and trust the universality of reason. Given this, to be philosophically East Asian and to be fundamentally logical amount to the same attitude—this is the sole dictum of East Asian philosophy, which has been validated by both Kyoto School and New Confucian philosophers. I argue that this dictum does not contradict with their keen intuition or sensitivity for that which are not grasped by means of formal languages.
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  32. Confucian Thought: Selfhood as Creative Transformation.Tu Wei-Ming - 1985 - Albany: State University of New York Press.
    Tu Wei-ming is the foremost exponent of Confucian thought in the United States today. Over the last two decades he has been developing a creative scholarly interpretation of Confucian humanism as a living tradition. The result is a work of interpretive brilliance that revitalizes Confucian thought, making it a legitimate concern of contemporary philosophical reflections.
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  33. What Confucian Ethics Can Teach Us About Designing Caregiving Robots for Geriatric Patients.Alexis Elder - 2023 - Digital Society 2 (1).
    Caregiving robots are often lauded for their potential to assist with geriatric care. While seniors can be wise and mature, possessing valuable life experience, they can also present a variety of ethical challenges, from prevalence of racism and sexism, to troubled relationships, histories of abusive behavior, and aggression, mood swings and impulsive behavior associated with cognitive decline. I draw on Confucian ethics, especially the concept of filial piety, to address these issues. Confucian scholars have developed a rich set (...)
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  34.  15
    Dao Companion to Korean Confucian Philosophy.Young-Chan Ro (ed.) - 2017 - Springer Verlag.
    This volume is the first comprehensive and in-depth discussion written in English of the Confucian tradition in the context of the intellectual history of Korea. It deals with the historical, social, political, philosophical and spiritual dimensions of Korean Confucianism, arguably the most influential intellectual tradition, ethical and religious practice, and political-ideological system in Korea. This volume analyzes the unique aspects of the Korean development of the Confucian tradition by examining the role of Confucianism as the ruling ideology of (...)
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  35.  37
    Humanism in East Asian Confucian Contexts.Chun-Chieh Huang - 2010 - Columbia University Press.
    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 (...)
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  36.  26
    Two Concerns of the Confucian Learner.Youn-Ho Park - 2016 - Educational Philosophy and Theory 48 (1):97-105.
    In this article, I trace a shift in Confucian scholars’ interpretations about the idea of ‘learning for one’s self’ vs. ‘learning for others’ from the Analects: a shift from the philological interpretation to the philosophical one. Despite its defect, most Neo-Confucians accepted the philosophical interpretation, because it was considered to play a role of minimizing a newly emerged educational bane, that is, students’ exclusively instrumental study for civil service examinations, while establishing the supremacy of ‘learning for the cultivation of (...)
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  37.  66
    The Confucian Puzzle.Yong Li - 2012 - Asian Philosophy 22 (1):37-50.
    The Confucian tradition is famous for its family value. This tradition emphasizes that, after one's moral sentiments are cultivated in the family, one is capable of caring for people outside the family. However, since the early 2000s, there has been a debate in the Chinese Philosophy community about how to understand the ?the father-covering-son? story in the Analects. The story tells that a father covers for his son's stealing a sheep. This is a puzzle because while Confucius's virtue theory (...)
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  38.  16
    Neo-Confucian Shinto Thought in Early Tokugawa Zhu Xi Studies: Comparing the Work of Hayashi Razan and Yamazaki Ansai.Chang Kun-Chiang 張崑將 - 2018 - Contemporary Chinese Thought 49 (3-4):219-240.
    The author examines some Confucian-trained Tokugawa Japanese scholars who were concerned about the deleterious impact of Buddhism on native Shinto thought and practice. Several leading Confucian-tr...
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  39.  18
    Neo-Confucian Shinto Thought in Early Tokugawa Zhu Xi Studies: Comparing the Work of Hayashi Razan and Yamazaki Ansai.Chang Kun-Chiang - 2018 - Contemporary Chinese Thought 49 (3-4):219-240.
    The author examines some Confucian-trained Tokugawa Japanese scholars who were concerned about the deleterious impact of Buddhism on native Shinto thought and practice. Several leading Confucian-trained scholars appealed to Zhu Xi’s thought in various ways to reinforce and preserve Shintoism and its original spirit.
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  40.  34
    The Regionalization of Confucian Learning and the Marginalization of Spatially Mobile Intellectual Groups The Dissociation and Combination of Political and Cultural Centers of Gravity and Their Consequences.Yang Nianqun - 2000 - Contemporary Chinese Thought 31 (3):64-78.
    As stated above, the process of the regionalization of Confucianism was symbolically raising the banner of unofficial Confucian schools in a regionally dispersed situation. This resulted in a refreshing contrast to the unified characteristics of Han Confucianism. The consolidation of a position of united imperial authority during the Han had led to Confucian discourse becoming official ideology, with wandering Confucians being absorbed into the political center of gravity, and the use of a single authority to solve any given (...)
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  41.  34
    Confucian spirituality.Weiming Tu & Mary Evelyn Tucker (eds.) - 2003 - New York: Crossroad Pub. Company.
    For centuries, many have turned to Confucianism for its wisdom on ethics and politics, while its distinctive contribution to spirituality has often been overlooked. In this remarkable collection, leading scholars of Confucianism explore this spiritual and religious dimension more deeply. Now available for the first time in English are insights into the Confucian understanding of themes such as holism, divinity, piety, religious virtue, and spiritual progress. Volume One of this collection offers as overview of Confucianism, its formation and rituals. (...)
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  42. Does confucian ethics integrate care ethics and justice ethics? The case of mencius.Chenyang Li - 2008 - Asian Philosophy 18 (1):69 – 82.
    In recent years, scholars of Confucian ethics have debated on important issues such as whether Confucian ethics embraces, or should embrace, universal values and impartiality. Some have argued that Confucian ethics integrates both care and justice, and that Confucian ethics is both particularistic and universalistic. In this essay, I will defend a view of the relation between care and justice and the relation between care ethics and justice ethics on the basis of the notion of 'configuration (...)
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  43.  31
    Transformations of the Confucian way.John Berthrong - 1998 - Boulder, Colo: Westview Press.
    From its beginnings, Confucianism has vibrantly taught that each person is able to find the Way individually in service to the community and the world. For over 2,600 years, Confucianism has sustained a continual process of transformation and growth. In this comprehensive new work, John Berthrong examines the vitality and expansion of the Confucian tradition throughout East Asia and into the entire modern world.Confucianism has been credited with being the dominant social and intellectual force shaping the enduring civilizations of (...)
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  44.  38
    Confucian propriety without inequality: A Daoist (and feminist) re-construction.Christine Abigail Lee Tan - 2024 - Asian Philosophy 34 (3):235-250.
    This work is a thought experiment in re-interpreting the virtue of li or ritual/propriety for the contemporary, multi-cultural, world. Using Zhuangzi, the Lunyu, and Zhongyong as my primary points of departure, I re-interpret the Confucian ideas of hierarchy in terms of the Daoist conception of harmony. Many scholars today argue that Confucianism has a relational ontology, yet at the same time, we find that Confucian values can and do lead to rigid and harmful traditions that have historically oppressed (...)
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  45.  10
    Confucianisms for a Changing World Cultural Order.Roger T. Ames & Peter D. Hershock (eds.) - 2017 - University of Hawaii Press.
    In a single generation, the rise of Asia has precipitated a dramatic sea change in the world’s economic and political orders. This reconfiguration is taking place amidst a host of deepening global predicaments, including climate change, migration, increasing inequalities of wealth and opportunity, that cannot be resolved by purely technical means or by seeking recourse in a liberalism that has of late proven to be less than effective. The present work critically explores how the pan-Asian phenomenon of Confucianism offers alternative (...)
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  46.  6
    The Confucian World Observed: A Contemporary Discussion of Confucian Humanism in East Asia.Milan Hejtmanek, Weiming Tu, Alan Wachman & East-West Center - 1992 - University of Hawaii Press.
    A workshop sponsored by the American Academy of Arts and Sciences in 1989 brought together more than two dozen scholars in the humanities and social sciences to explore Confucian ethics as a common intellectual discourse in East Asia. The participants included specialists on the societies of China, Japan, Korea, Taiwan, Hong Kong, and Singapore as well as scholars who specialize in comparative studies. In nine intensive sessions, they probed the ways in which the Confucian ethic has shaped perceptions (...)
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  47.  57
    Neo-Confucian Converts in Early Modern Japan.Doyoung Park - 2008 - Proceedings of the Xxii World Congress of Philosophy 9:63-68.
    This essay explores the sudden emergence of Neo-Confucianism as an independent intellectual and professional calling, and its adoption by both scholars and political leaders as the dominant intellectual and epistemological discourse in early modern Japan (1600-1868). I shall do this by examining two of the mostimportant early Neo-Confucian converts from Zen Buddhism, Fujiwara Seika and Hayashi Razan during the late 16th and the early 17th centuries. Their conversions were initially separate events, each prompted by personal circumstances and choices. But (...)
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  48.  23
    Would Early Confucians Really Support Humanitarian Interventions?Kurtis G. Hagen - 2016 - Philosophy East and West 66 (3):818-841.
    Many scholars view Confucianism as relatively open to war, as a legitimate tool for maintaining order and rescuing oppressed peoples. Indeed, it is not uncommon for statements such as the following to be presented as though they were straightforward matters of fact: “Confucians would approve the use of force by one state against another state for the protection against abusive rule in the latter if properly carried out”.1 Such claims find support in the work of Daniel A. Bell, Tongdong Bai, (...)
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    Confucian Authority, Political Right, and Democracy.Sungmoon Kim - 2017 - Philosophy East and West 67 (1):3-14.
    In the past two decades, normative Confucian political theory has emerged as one of the most vibrant subfields of political theory, spawning a variety of philosophical thoughts, normative ideas, and institutional suggestions that are relevant to the modern societal context of Confucian East Asia. Ideas such as “Confucian democracy” and “Confucian constitutionalism” are no longer considered oxymoronic or conceptually impossible, and scholars in this field continue to develop their theories from a wide range of philosophical perspectives. (...)
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  50. Under Confucian Eyes: Writings on Gender in Chinese History, and: Women in Daoism (review). [REVIEW]Zhou Yiqun - 2006 - Philosophy East and West 56 (4):684-687.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Under Confucian Eyes: Writings on Gender in Chinese History, and: Women in DaoismZhou YiqunUnder Confucian Eyes: Writings on Gender in Chinese History. Edited by Susan Mann and Yu-yin Cheng. Berkeley: University of California Press, 2001. Pp. xiii + 310.Women in Daoism. By Catherine Despeux and Livia Kohn. Cambridge, MA: Three Pines Press, 2003. Pp. viii + 296.Anyone who looks for a quick taste of what is (...)
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