Suchergebnisse

With the reform and opening policy implemented by the Chinese government since the late 1970s, mainland China has witnessed a sustained resurgence of Confucianism first in academic studies and then in social practices. This essay traces the development of this resurgence and demonstrates how the essential elements and authentic moral and intellectual resources of long-standing Confucian culture have been recovered in scholarly concerns, ordinary ideas, and everyday life activities. We first introduce how the Modern New Confucianism reappeared in mainland China in the three groups of the Chinese scholars in the Confucian studies in the 1980s and early 1990s. Then we describe how a group of innovative mainland Confucian thinkers has since the mid-1990s come of age launching new versions of Confucian thought differing from that of the overseas New Confucians and their forefathers, followed by our summary of public Confucian pursuits and activities in the mainland society in the recent decade. Finally, we provide a few concluding remarks about the difficulties encountered in the Confucian development and our general expectations for future.

Introduction -- Pattern and vital stuff -- Nature -- Heartmind -- Emotions -- Knowing -- Self-cultivation -- Virtues -- Governance and institutions -- The enduring significance of Neo-Confucianism -- Teaching Neo-Confucianism topically -- Table of Neo-Confucians

Chapter 1. Introduction -- Chapter 2. School of Veins I. Veins and Energy -- Chapter 3. School of Veins II. Deleuze's Three Syntheses of Time and Zhu Xi's Feeling, Nature, and Mind -- Chapter 4. School of Veins III. Self-Cultivation. Actualization and Counter-Actualization -- Chapter 5. School of Energy qi 氣: Zhang Zai -- Chapter 6. School of Mind: Wang Yangming -- Chapter 7. Summary.

By exploring Confucius' attitude towards time, change, and transformation in the "Analects", this paper aims to illustrate that temporality plays a crucial role in Confucian ethics. Confucius uses the notion of timeliness as an ethical guide in self-cultivation and moral practice in order to harmonize human beings with all the events of change. This paper argues that timely sagehood is a key quality of the junzi or "excellent person." To be a timely sage, a junzi must cultivate the virtue of yi. This paper presents a conceptualization of "yi" in the "Analects" and proposes that its meanings limited to "righteousness" and "appropriateness" in the sense of morality, legitimacy and justice, include a sense of timeliness, namely, the quality of timely action and the inner intellectual capacity of a junzi to evaluate and work out the appropriate course of an action in an actual situation.