Suchergebnisse

Introduction -- Germination and embryonic form: Yin Shang and Western Zhou's Political and Philosophical Concepts -- Contention of a Hundred Schools of Thought:the Convergence of the Multiple Perspectives and Purpose of the Pre-Qin Philosophers -- The Discourse on the Natural and Human Spheres of Being: The Reorganization of Concepts and the Systematization of Political Thought in the Two Han Dynasties -- The Substance of Personality: Humanity's Awakening and the Sculpting of the Ideal Personality in Politics -- Role Paradigms: The Value of Putting People First and Reflection on the Roles of Ruler and Minister -- The Ethical Constitution: Confucian Rationalism's Consistent Linking of Constitution and Personality in the Two Song Dynasties -- Utilitarian Confucianism: The Appeal of "Kingliness Without" from the Perspective of the Barbarians (Yi), and the Chinese (Xia) -- People-oriented perspective and Yi Xia:Political Anxiety and Political Concepts in the Ming Dynasty -- Criticism and Statecraft: Extreme Heights, and the Wane of Traditional Political Philosophy in the Early and Middle Qing Dynasty.

Ancient Chinese history holds a quality which has syncretized traditional thought with its cultural wealth unified of mystical and mythological figures in the background. Such that classical documents, which had begun to be written before Common Era, has directly influenced the political regime, education system and status of society in China. One of the most prominent features of these works is to propound collective knowledge about perception of cosmology, attitudes to earthiness, community standards, policy and morality. Among Five Classics works of these masterpieces of Chinese philosophy, Book of Changes which stands closest to metaphysical narrative, mainly consists of the texts about prophecy. While this piece of work had been referred as a divination guide in Western Zhou Dynasty (1046-771 BC), it turned into a cosmological text that included a range of philosophical commentary during Warring States Period (475-221 BC). The mainstay of this remarkable change is the direct correlation of all the concepts and terms that characterize the worldly beyond along with the relevant text, especially yin-yang dualism, which symbolizes an extraordinary harmony in early Chinese thought. Traditional idea suggests reciprocity in which heaven, earth and man are interconnected to maintain natural order. However, the superiority attributed to human beings also brings compulsive responsibilities to idealize a compatible society. This paper aims to discuss influences of cosmological and anthropological items on human behaviors explained in prescriptive perspective.

Cover -- Contents -- Acknowledgments -- Introduction -- 1. A Brief History of Chinese Cosmopolitanism -- 2. The Barbarian in the Western Imagination and History -- 3. Chinese Processual Holism and Its Attitude toward "Barbarians" and Nonhumans -- 4. Race, Metaphysical Determinism, and the Great Chain of Being -- 5. The Metaphysics of Harmony and the Metaphysics of Colonialism -- 6. The Metaphysics of Harmony in Practice -- Conclusion -- Glossary -- Notes -- Works Cited -- Index.

Legalism, as one of the most useful philosophies of government, has attracted a great deal of scholarly attention. The work of Han Fei—one of the most influential proponents of Legalism—has been scrutinized and critiqued for centuries as immoral. I intend to show Legalism, especially the Han Feizi, is moral through focusing on four aspects of Han Fei's work. First, his understanding of human nature. Han Fei states people are born with a hatred of harm and a love of profit. This understanding of human nature can never lead to a cognitive distortions in governing. So it is a moral basic of a philosophy. The second element is a focus on the context of Han Fei's writings. If his works are read in detail back to his age, one cannot reach an immorality conclusion. Then, based on his understanding of subjects and his correspondingly suggested strategies, his goal is moral because he wants to built a peaceful and stable society, which was unobtainable at that time. Finally, Han Fei's conception of punishment, which has been thought of immoral, actually is a moral tool to protect the majority of subjects who are innocent.

Introduction -- Part I Fengjian (Feudal) -- Chapter 1: Composition of the Classical Chinese Term "Fengjian" -- Chapter 2: The Zhou Fengjian System of Decentralization and the Qin System of Monarchical Centralization -- Chapter 3: The Concept of Hōken (封建)in Early Modern Japan -- Chapter 4: A Discovery of the Similarities between Fengjian and Feudalism -- Chapter 5: Establishment of the Concept of Feudalism in Western Europe and Its Encounter with Feudalism in East Asia -- Chapter 6: The New Term "Fengjian" in the Late Qing and Early Ming Dynasties -- Chapter 7: The Alienation of the New Term "Fengjian" -- Chapter 8: Generalization of the Concept of "Feudalism" -- Chapter 9: The Truth about Marx's Theory of Feudalism -- Chapter 10: Criticism of Generalized Feudalism by Chinese Scholars -- Chapter 11: Patriarchal Landowners' Authoritarian Society and the Age of Imperial Power -- Part II Jingji (Economy) -- Chapter 12: The Classical Meaning of "Jingji": Governance for the People -- Chapter 13: Jingji as Envisaged in the Studies for Practical Solutions in China and Japan in the Near-Ancient Period: The National Economy and the People's Livelihood -- Chapter 14: The Evolution of Ancient and Modern Meaning of Economy in the West until It Was Finally Settled -- Chapter 15: Translation of Economy into Keizai in the Late Edo Period and during the Meiji Period -- Chapter 16: Modern Japan Doubted about the Translation of Economy as Keizai and Tried Other Alternatives -- Chapter 17: The Rejection of Japan's Translation of Economy as Keizai by Chinese Scholars in the Late Qing Dynasty and Their New Alternatives -- Chapter 18: The Early Republican Period: Establishment of "Jingji" as the Translation of Economy in China -- Chapter 19: Examination of Jingji in Its Present Sense. .

"Vital Post-Secular Perspectives on Chinese Philosophical Issues presents a number of contemporary philosophical issues from a wide range of Chinese philosophical texts, figures, and sub-traditions that are usually not addressed in English studies of Chinese philosophical traditions. Lauren F. Pfister presents new perspectives in three parts: the first part offers critical perspectives on the life and works of one of the most significant 20th century Chinese philosophers and historian of Chinese philosophical traditions, Feng Youlan (1895-1990); the second part explores questions related to Ruist ("Confucian") theism and the complicated textual developments within two canonical Ruist texts, ending with a critique of a 21st century translation and interpretation of one of those two classical texts; the third part presents philosophical assessments of 20th and 21st century cultural issues that have had immense social and interpretive impacts in contemporary Chinese contexts - Chinese utopian projects, Chinese netizens in "Human Flesh Searches," and questions about the links between sageliness and saintliness in Ruist and Christian communities"--

Abstract
During the last decades of the previous century, the rebirth and the modernization of classical Confucianism gained increasing relevance. These tendencies have manifested themselves in a clearest and most influential way in the current of Modern New Confucianism. The representatives of this stream of thought aimed to elaborate upon a new ethical model of specifically Chinese modernity based upon traditional values that could in a renewed form meet the requirements of the new era. They aimed to preserve Chinese cultural identity while at the same time making their own original contributions to the development of a philosophical and theoretical dialogue between Euro-American and Chinese cultures. In this context, it is important to ask the question whether a model of modernization that is rooted in traditional Confucianism is truly capable of generating a non-individualistic version of modernity. Following this supposition, and focusing upon the works of the so-called "Second Generation" of Modern New Confucianism, this article aims to demonstrate that the alleged relation between modernity and individualism, which was almost exclusively seen as self-evident and undeniable by the Western modernization theories, is actually a result of Western historical paradigms.

"Since the very beginning, Confucianism has been troubled by a serious gap between its political ideals and the reality of societal circumstances. Contemporary Confucians must develop a viable method of governance that can retain the spirit of the Confucian ideal while tackling problems arising from nonideal modern situations. The best way to meet this challenge, Joseph Chan argues, is to adopt liberal democratic institutions that are shaped by the Confucian conception of the good rather than the liberal conception of the right. Confucian Perfectionism examines and reconstructs both Confucian political thought and liberal democratic institutions, blending them to form a new Confucian political philosophy. Chan decouples liberal democratic institutions from their popular liberal philosophical foundations in fundamental moral rights, such as popular sovereignty, political equality, and individual sovereignty. Instead, he grounds them on Confucian principles and redefines their roles and functions, thus mixing Confucianism with liberal democratic institutions in a way that strengthens both. Then he explores the implications of this new yet traditional political philosophy for fundamental issues in modern politics, including authority, democracy, human rights, civil liberties, and social justice. Confucian Perfectionism critically reconfigures the Confucian political philosophy of the classical period for the contemporary era"--