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Hua Shiping: Some paradigmatic issues in the study of Chinese political culture. Introduction. Louie, Kam: Sage, teacher, businessman. Confucius as a model male. Chu, Godwin, C.: The changing concept of Zhong (loyalty). Emerging new Chinese political culture. Ames, Roger T.: New Confucianism. A native response to Western philosophy. Friedman, Edward: Still building the nation. The causes and consequences of China's patriotic fervor. Misra, Kalpana: Curing the sickness and saving the party. Neo-Maoism and neo-conservatism in the 1990s. Moody, Peter: The antipolitical tendency in contemporary Chinese political thinking. Zhu, Jonathan Jian-Hua ; Ke Huixin: Political culture as social construction of reality. A case study of Hong Kong's image in mainland China. Li Cheng: Diversification of Chinese entrepreneurs and cultural pluralism in the reform era. Liu, Alan P. L.: Provincial identities and political cultures. Modernism, traditionalism, parochialism, and separatism. Shih Chi-yu: Political culture of election in Taiwanese and Chinese minority areas. Tang Wenfang: Religion and society in China and Taiwan. Chu Yun-han ; Chang Yu-tzung: Culture shift and regime legitimacy. Comparing mainland China, Taiwan, and Hong Kong

Preliminary Material /X. Yong -- Introduction: My Decade Of Thinking About Rights /X. Yong -- 1. Minben (People-As-Root) And Minquan (Civil Rights) /X. Yong -- 2. Rights And Virtues: An Analysis Of Chinese Rights Discourse Through A Case Study Of Political Participation /X. Yong -- 3. Mme. H And Her Relationship With Messrs. D And S /X. Yong -- 4. Human Rights And Chinese Tradition /X. Yong -- 5. The Development Of Rights And China's Social Progress /X. Yong -- 6. Theoretical Model Of The Growth Of Rights In Public Law /X. Yong -- 7. The Birth Of Villagers' Rights In Public Law In China /X. Yong -- 8. Torture And Utilitarianism /X. Yong -- 9. The Fundamental Issues Of Rights Philosophy /X. Yong -- Selected Bibliography /X. Yong -- Index Of Contents /X. Yong -- Index Of Main Authors /X. Yong.

Translation of Eine staatslehre auf ethischer grundlage; oder Lehrbegriff des chinesischen philosophen Mencius. ; Mode of access: Internet.

Феномен дружбы еще в античности стал объектом пристального внимания со стороны философии. Аристотель в «Никомаховой этике» связывает с дружбой политическое существование человека, так как полагает, что и сам полис строится по аналогии с дружескими союзами. Цицерон также видел в дружбе прообраз социальности. Постепенно на смену такому представлению приходит романтическая концепция, где дружба понимается как субъективное, чувственное сближение индивидов, доступное весьма немногим. Романтической концепции придерживались и Кант, и Гегель. Русская религиозная философия, с одной стороны, формируется под воздействием немецкого романтизма и свойственного ему понимания дружбы, но, с другой стороны, сразу же возвращает концепту дружбы социальное содержание. У Хомякова дружба устанавливается прежде всего между властью и народом, и этот дружеский союз отличает русскую культуру от западноевропейской. Однако русскую религиозно-философскую мысль отличает стремление понять феномен дружбы не сам по себе, а в его связи с понятиями вражды и братства. Возникает образ братской сплоченности, с которым Вл. Соловьев связывает главную угрозу христианству, идущую от дальневосточной цивилизации, тогда как у Н. Федорова, наоборот, в братской сплоченности, сохранившейся в русской и в китайской аграрной общине, таится залог спасения от «небратского» Запада. Связь концепта дружбы и братства проясняется в XX столетии в западноевропейской мысли, в частности, в представлениях о «мистическом акосмизме братства» у М. Вебера и Х. Арендт.In antiquity, the phenomenon of friendship became the object of steadfast attention from philosophy. In Nicomachean Ethics, Aristotle connects the political existence of man with friendship since he believes the city (polis) can be built in analogy with friendly unions. Cicero also saw a social prototype in friendship. A gradual change in such a representation resulted in a romantic concept of friendship that is understood as the subjective, sensual bringing together of individuals, but is only accessible to few. Kant and Hegel also adhered to the romantic concept. Russian religious philosophy, on the one hand, is formed under the influence of German romanticism and the understanding of friendship peculiar to it, but, on the other hand, it returns immediately to the concept of friendship as a social construct. Khomyakov believes that friendship is first of all established between the power and the people, and this friendly union distinguishes Russian culture from the West European culture. However Russian religious-philosophical thought is distinguished by the aspiration to understand the phenomenon of friendship not in itself, but in its connection with the concepts of enmity and brotherhood. There is an image of brotherly unity emanating from a Far Eastern civilization which Vl. Solovyov posits as the main threat to Christianity, whereas N. Fyodorov, believes that a brotherly unity and an unspoken pledge of rescue from "the not brotherly" West that has remained in the Russian and in the Chinese agrarian communities. The relationship between the concepts of friendship and brotherhood becomes clearer in 20th century Western European thought, particularly in the representations of the "mystical acosmism of brotherhoods" by the sociologist and philosopher M. Weber and the political philosopher H. Arendt.

Chinese mythology [shenhua 神話] does not exist independently as a cultural medium like mythology does in the West but, rather, comprises ideological and narrative forms that emerge according to historical and cultural trends. Not only have myths withstood humanity's conquest of nature, but they have drawn and continue to draw on the mysteries of scientific development for new content. It is possible to identify three highpoints of creativity in the history of Chinese mythology, each corresponding to shifts in the function and nuance of myths. The first highpoint occurred very early on in China's ancient history, in the period of the Three Sovereigns and Five Emperors [wudi sanwang 五帝三王], when myths were a way to articulate history—that is, history as myth. The second highpoint occurred in the period from the Qin through Jin dynasties, when mythology mainly expounded on philosophy and theory—that is, philosophy as myth. The third highpoint occurred during the Yuan and Ming dynasties, when the narrative content of mythology turned toward the religious—that is, religion as myth.

El presente artículo se plantea explorar la influencia del confucianismo sobre el desarrollo temprano de la filosofía práctica de Christian Wolff. Al interpretar el confucianismo como una creación conceptual propia de la metodología misionera jesuítica en China, expongo en primer lugar las líneas principales del proceso mediante el cual los jesuitas llegaron a forjar la figura de un "príncipe de los filósofos chinos" al que llamaron Confucio y, en segundo lugar, examino las consecuencias que esta creación jesuítica tiene para el desarrollo de la idea wolffiana de filosofía práctica. Ambos momentos permiten explicitar la temática ético-política que sirvió de trasfondo a la recepción wolffiana del pensamiento chino, al tiempo que hace posible comprender la lectura coetánea de la Oratio de Sinarum philosophia practica (1721) por los pietistas de Halle como un texto de inspiración jesuítica. El artículo busca mostrar la necesidad de asumir el peso de la mediación jesuítica para entender la fuerza polémica de la Oratio y la reorganización sistemática de los elementos confucianos en el interior de la filosofía práctica wolffiana. ; This article aims at exploring the influence of confuncianism on the early development of Christian Wolff's practical philosophy. By interpreting confuncianism as a conceptual creation characteristic of the Jesuit missionary methodology in China, in first place I present the main lines of the process through which the figure of a "prince of the Chinese philosophers" —whom they called Confucius— was forged by Jesuites and, secondly, I examine the consequences of this jesuitical creation on the development of the Wolffian idea of practical philosophy. Both moments allow for an specification of the ethical and political thematics that acted as a background for Wolffian's reception of Chinese thought, at the same time that they make it possible to understand Halle's pietists' coetaneous reading of Oratio de Sinarum philosophia practica (1721) as a text of jesuitical inspiration. The article emphasises the need of assuming the weight of jesuitical mediation in order to gain insight into the Oratio's polemic force and the systematic reorganisation of confuncian elements within Wolffian practical philosophy.

"Chinese Legality focuses on the concept of 'legality' as a lens through which to look at Chinese legal reforms, making a valuable contribution to the argument that law has historically been used as a tool to control society in China. This book discusses how Chinese legality in the Xi Jinping era is defined from a theoretical, ideological, historical, and cultural point of view. Covering vitally important events such as Xi's term limit issue, the Hong Kong protests and the Covid-19 pandemic, the book examines how legality is reflected and embodied in laws and constitutions, and how legality is realized through institutions, with particular focus on how the CCP interacts with the legislature, the judiciary, the procuratorate, and the police. As a study of the legal reforms under Xi Jinping, this book will be of interest to students and scholars of Chinese politics and law"--