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"The book demonstrates the processes through which Confucianism was historically linked to other phenomenon, such as the rise of modern science and East Asian liberalism. In doing so it offers new perspectives on the sociology of Confucianism and its impact on society, culture and politics across East Asia, past and present"--

Abstract: While abundant works have been produced to examine the role of Confucianism in economic development and the relationship of economic growth with democracy, in the discourses dealing with Confucianism and development are generally missing a systematic look at the intricate interrelationship between Confucianism, economic growth and the democratic transition and/or consolidation. This paper is an attempt to locate this missing link among the three phenomena on a theoretical plane, illustrating the points by the historical experience of East Asia, particularly Korea. Since many have misconstrued the nature of Confucianism in introducing it in the development discourse, it needs to be carefully redefined in the relevant historical context in order to understand its role in the economic and political development of East Asia. Historically, Confucianism has been a negative and at most a passive cultural element in either economic or political modernization. Some aspects of it are still an obstacle, especially to democracy. Confucian ways of thinking and behavior that have long been embodied in the culture and psyche of East Asian societies must have played a role in promoting economic growth and democratic change. Theoretical and historical studies should be able to carefully discern these elements.

AbstractA consensus on three claims has emerged in literature that explores the relationship between Confucianism and democracy: democracy is not the exclusive property of Western liberalism, Confucianism and liberalism are opposed, and democracy in East Asia would be best buttressed by Confucianism, not liberalism. Why, then, does Phan Chu Trinh (1872–1926), Vietnam's celebrated nationalist of the French colonial period, argue that liberalism and democracy are Western creations that cannot be decoupled, and, if adopted by the Vietnamese, will allow Confucianism to find its fullest expression? The answer is that Trinh ignores liberalism's individualism while celebrating other aspects of liberalism and Western civilization. Trinh's interpretation of Western ideas, although naive, is a creative one that offers political theorists a lesson: it may be useful to view foreign ideas as foreign, to interpret them generously, and to import the creative distortion to revive our own cherished, yet faltering, traditions.

With reference to the historical experience of East Asia, particulary Korea, the author examines the intricate relationship between Confucianism, economic growth and democratic transition and/or consolidation. He believes that, historically, Confucianism has been a negative and at most a passive cultural element in either economic or political modernization. (DÜI-Sen)

This is a book review of: Confucianism and democratization in East Asia. By Do Chull Shin. Cambridge; New York: Cambridge University Press, 2012. X, 366 pp. (Tables, figures) US$28.99, paper. ISBN 978-1-107-63178-6.

Confucianism, Chineseness, and Ren Virtuous Personhood -- Yin-Yang, Gender Attributes, and Complementarity -- Nei-Wai, Gender Distinctions, and Ritual Propriety -- Didactic Texts for Women and the Womanly Sphere of the Nei -- Chinese Sexism and Confucianism -- Towards A Confucian Feminism - Feminist Ethics In-the-Making

Abstract
What role, if any, should Confucianism play in the politics of our time? In some of my previous works, I claimed that modern liberal states should not seek to promote Confucian values on the basis of their intrinsic merits. Yet, drawing insights from Joseph Chan's moderate state perfectionism and John Rawls's wide view of public political culture, I proposed the "wide view of moderate perfectionism." According to this view, in public political discussion, citizens should be allowed to deliberate whether and how Confucianism, among other reasonable moral doctrines, can make positive contributions to their social and political thinking and public policymaking, provided that certain conditions are met. This view has been criticized by some scholars, in particular Zhuoyao Li. Li argues that the practice of the wide view of moderate perfectionism would inevitably harm civility. In this article, I clarify and develop the wide view, and respond to Li's criticisms.

A Confucian perspective on human rights -- Nationalism and Confucianism -- Did Confucianism hinder the development of science in China? -- East meets West : the impact on China and her response -- Across translingual landscape : crisis and innovation in contemporary Chinese cultures -- Zheng He : navigator, discoverer, and diplomat -- Plurality of cultures in the context of globalization and a new perspective of comparative literature -- The scientific merit of educational studies -- In the beginning : searching for childhood in Chinese history and philosophy -- The walls and waters : a comparative study of the city cultures in modern China : Beijing, Shanghai, and Hong Kong

In Confucianism: Its Roots and Global Significance, English language readers get a rare opportunity to read the work in a single volume of one of Taiwan's most distinguished scholars. Although Lee Ming-huei has published in English before, the corpus of his non-Chinese writings is in German. Readers of this volume will discover the hard-mindedness and precision of thinking associated with German philosophy as they enter into Lee's discussions of Confucianism. Progressing through the book, they will be constantly reminded that all philosophy should be truly comparative. The work is divided into three parts: Classical Confucianism and Its Modern Re-Interpretations, Neo-Confucianism in China and Korea, and Ethics and Politics. The interrelated ideas and arguments presented here contribute significantly to the Confucian project in English-speaking countries across the world.

Are Confucian and Buddhist ethical views closer to Kantian, Consequentialist, or Virtue Ethical ones? How can such comparisons shed light on the unique aspects of Confucian and Buddhist views? Oriented by these questions, this essay tackles three tasks: provides a historically grounded framework for distinguishing western ethical theories, identifies a series of questions that we can ask in order to clarify the philosophic accounts of ethical motivation embedded in the Buddhist and Confucian traditions, and critiques Lee Ming-huei's claim that Confucianism is closer to Kantianism than virtue ethics and Charles Goodman's claim that Buddhism is closer to Consequentialism than Virtue Ethics.

Buddhism and Confucianism: Accommodation and Conflict -- Confucianism and Catholicism: Conflict and Assimilation -- Protestantism and Korean Religions: Exclusion and Assimilation -- Confucianism, Christianity, and the Challenges of the Modern World