Confucian Concept Research Articles

State of the Field Report XV: Contemporary Chinese Studies of the Scholastic-Aristotelian Soul in Late-Ming and Early-Qing China

AbstractThe Jesuit China mission coincided with a sophisticated attempt to place Chinese and Western concepts of human nature in dialogue with Confucianism. The Jesuits believed that they could facilitate evangelization by drawing upon Confucian concepts to explain the soul. In so doing, they and their Chinese collaborators also pioneered a genre of hybrid philosophical texts, which used Aristotelian conceptions of the soul to critique and supplement autochthonous Chinese conceptions of human nature. These texts are not just of significance for Chinese Christian theology, but also anthropology, psychology, and even medicine, given the role played by the soul in both Chinese and Western conceptions of human physiology at the time. Until recently these texts have been little studied except by missiologists who were more interested in their relevance for mission history than for comparative philosophy. Scholarship has perhaps also been hampered by the immense linguistic demands of studying texts that sit between the Chinese and Western intellectual traditions. Recently, however, a number of Chinese scholars have turned their attention to these texts, intrigued by novel philosophical ideas contained therein and their complex relationship to both the Western and Chinese intellectual and religious traditions. Since many of these Chinese-language contributions are published in volumes which are not easily accessible outside of China, they have not enjoyed great visibility in Western-language scholarship. This article will review the major developments in Chinese scholarship and will conclude with suggestions for future research.

Cultural rituality and heritage revitalization values of ancestral temple architecture painting art from the perspective of relational sociology theory

Recent research has primarily focused on the genealogical relationship between ancestral temple painting and its spatial carriers, highlighting a shift in perspective from artistry to symbolism to kinship. While some scholars have noted the influence of ritual culture on architectural painting, few have explored its kinship relationship with architectural carriers. By incorporating relational sociology theory, this study chronologically reviews events influencing the formation of ancestral temple ritual culture, constructs a developmental model, and conducts case studies on the ethicality of architectural painting art, thus establishing a relational sociology analysis framework. Findings: (1) Ancestral temple architectural painting exhibits the ethicality and educational value inherent in Confucian concepts; (2) Themes such as immortal life, literati and scholars, and common folk simplicity highlight the spiritual and material kinship of ancestral temple painting. The vocabulary used in titles such as "He (rapprochement-和)", "He (reunification-合)", "wealth (财)", "happiness (乐)", "blessing (福)", and "longevity (寿)" reveals a positive transmission of Confucian values; (3) The five main artistic expressions of ancestral temple painting are metaphor through objects (借物喻意), the personification of events (以人喻事), using the past to illuminate the present (借古喻今), expressing aspirations through objects (托物喻志), and pun-based symbolism (谐音寓意); (4) The decorative elements of ancestral temples correspond to the forms of their painting art, with the former extending the space of the tomb sacrificial system and the latter representing artistic inheritance. The development of ancestral temple architecture has formed dual developmental contexts centered on ritual culture and supplemented by academic dissemination, fluctuating with the status of Confucianism. The relational sociology model shows that the political aspects of ancestral temples form a sub-lineage of their ritual culture, closely linked to reforms in the educational system and transformations in building functions, further influencing architectural form and decorative art.

The Christian interpretations on the nature of heaven’s mandate in late Ming and early Qing dynasties

This paper aims to examine in detail the Christian interpretations on the Confucian concept of the nature of the heaven’s mandate [天命之性] during the late Ming and early Qing dynasties from historical and textual perspective. Neo-Confucians of the Song Dynasty interpret the nature of the heaven’s mandate as human nature, believing that heaven endowed humans with reason, known as the heavenly principle [天理]. In the late Ming period, Christian missionaries such as Jesuits in China used Confucian classics to convey Christian thoughts, interpreting the heaven’s mandate as God’s mandate and the nature of the heaven’s mandate as the spirituality bestowed by God, which is equated with the soul. They also used the nature of the heaven’s mandate as a criterion for determining the authenticity of a teaching (religion[教]), asserting that Christianity is the true teaching (religion). Thus, Christianity in the late Ming and early Qing dynasties provides a new interpretation on the nature of the heaven’s mandate and promotes the integration of Christian and Confucian thoughts through this interpretation.Contribution: The paper provides a detailed review of the history of Christian interpretations on the nature of the heaven’s mandate during the late Ming and early Qing dynasties. Currently, there is limited scholarly research on the theological thoughts of Christianity during this period. This study not only enhances the understanding of the new interpretations by Christianity but also aids in comprehending the theological ideas of Christianity during the late Ming and early Qing periods. By reinterpreting Confucian classics, Christianity endowed them with new meanings, offering valuable references for the localisation of Christian theology and the study of cross-cultural exchange.

From Chinese to Global Humanism: Articulations and Decolonial Critiques of New Confucian Philosophy in Cold War Taiwan and Hong Kong

In scholarly discussions of Cold War humanism, writings by New Confucian philosophers who exiled themselves from China after 1949 have been largely overlooked due to assumptions about their anti-Communist position. This essay proposes to re-examine New Confucian writings on humanism in Taiwan and Hong Kong from the 1950s to the 1970s as a way to better understand the complexity of these two places in relation to humanistic genres of decolonization: while the New Confucian conception of Chinese humanism intervenes in the hegemony of Western humanism, it also represses other humanistic imaginations that do not derive from Han cultural nationalism. The first part of the essay closely analyses the connection between the French debates on humanism and several philosophical works of Mou Zongsan 牟宗三 (1909–1995) in Taiwan and Tang Chun-I 唐君毅 (1909–1978) in Hong Kong. Following a brief overview of their exilic context, it looks into Mou’s rejection of Sartre’s existentialist humanism in defence of Chinese subjective freedom, as well as Tang’s conception and ideological development of the “Chinese humanistic spirit” in opposition to “anti-humanism” (different from Althusser). The second part turns to repressed humanisms – the positive reception of existentialist humanism among liberal and nativist intellectuals in Taiwan and the search for Hong Kongers’ cultural identity between anti-humanism and Chinese humanism in Hong Kong, which complicates colonial and anti-colonial humanisms under European imperialism. Via a comparison with Sartre, Fanon, and the conception of a new/decolonial humanism, the essay concludes that a different shift from Chinese to global humanism is necessary for finding new approaches to decolonization in Taiwan and Hong Kong from the Cold War era to the present moment.

A reflective analysis of China's energy policy from the perspective of systemic energy justice principles

The idea of energy justice has been reflected and implemented in China’s energy policy system over years. However, the existing normative basis of energy justice remains imperfect. China’s special political system and Confucian concept of justice, and its particular focus on energy security, have made its energy transition practices highly efficient but also prone to violating recognition, distributional and procedural justice, resulting in a victim structure that sacrifices the few for the well-being of the many. It is essential to introduce energy justice to achieve sustainable development of China’s energy system and policy transformation in the new era, as energy justice will provide insights for policy stakeholders regarding how to address complex and interrelated energy production and acquisition issues. In doing so, the first step is to comprehensively examine the existing energy injustice in China’s energy life cycle and then apply systemic energy justice to optimise China’s future energy policies. Specifically, policymakers should first reaffirm recognition justice by recognising energy rights, including the fundamental rights of energy vulnerable groups and the natural environment together with the rights of consumers as energy producers. Secondly, procedural justice should be strengthened from three perspectives, namely decision-making participation, information disclosure and judicial relief. Thirdly, distributive justice can be effectively promoted by establishing benefit-sharing mechanisms, setting fair, reasonable and non-discriminatory energy prices, and developing compensation mechanisms between regions.

Interpreting Confucianism in Chinese Philosophical Context with Qualia Structure

Chinese philosophy understood through the key philosophical terms has been made familiar to Western readers by first “Christianizing” it, and then by “Orientalizing” it. Many of new translations of these canonical texts are uncritically perpetuating the same formula for rendering key philosophical terms proffered in the earlier efforts at cultural translation. Those who are working with the Master of Confucianism in China reconsider the Confucian values and attempt to interpret Confucianism in Chinese philosophical context. This paper employs the qualia structure (Pustejovsky 1991) to verify the validation of three important Confucian concepts, rén (仁), lǐ(礼) and dé (德), of the total 92 Confucian conceptual terms from The Analects (Lúnyǚ,《论语》) and Tao-Te Ching (Dàodéjīng,《道德经》) as the case studies. The qualia structure investigates the semantic information of the core characters in both source and target text which can effectively clarify the correspondence in Chinese-English translation in that the equivalent semantic information can be regarded as the equivalent translation. Furthermore, through this research, misunderstandings can be avoided and foreigners will find it easy to understand Chinese culture.

Stylistic Origins of Chinese Pianism

The majority of foreign observers recognize that the most important aspect of Chinese pianism is its technical perfection, which can be explained in two ways: first, by social factors (the close resemblance between the traditional Confucian conception of education and the foundations of learning to play the piano, parents’ interest in their children’s success as pianists, the competitive nature of Chinese society), and second, by the classical setting of children’s piano education to develop strict finger technique. Though it was unable to gain traction at all levels of Chinese piano teaching, the image of “singing on the piano” was also important for the development of Chinese pianism. The monosyllabic nature of the contributes language, as well as the dynamic brokenness and temporal syncopation of its intonation contribute to the specificity of the “singing on the piano” tradition in Chinese music culture. In general, the performing image of the piano in China is comparable to the image of the “salon piano,” just as the current piano boom in China is comparable to the “golden age” of the piano in Europe and America at the close of the 19th century. Keywords: Chinese pianism, Chinese piano education, image of the piano, singing on the piano, musical intonation, piano performance.

Five Issues on Confucian-Christian Dialogue

Based on professor Tian Wei’s masterpiece, Christianity and Confucianism: Two Models of Religious Existential Ethics, five issues on Confucian-Dialogue are especially discussed in this article: “Christian concept of God and Confucian concept of Heaven's Mandate" involves discussions on theology and anthropology, “Christian doctrine of original sin and Confucian doctrine of innate goodness, “Christian doctrine of salvation through God’s grace and Confucian doctrine of self-cultivation through human effort" involves discussions on soteriology and ethics, “Christian concept of divine love and Confucian concept of benevolence" still fundamentally involves soteriology and ethics, and “Christian hope of eternal life and Confucian pursuit of immortality" fundamentally involves eschatology.

‘The Confucianization of law’ debate

ABSTRACT This Essay examines debates surrounding Qu Tongzu's ‘Confucianization of law’ theory. Qu's theory claims that Chinese law underwent a process of ‘Confucianization’ starting in the Han dynasty (202 BC–220 AD) and ending and culminating in the Tang dynasty (618–907), where the Confucian concept of li and other Confucian moral teachings were introduced and incorporated into the written law. I argue that Qu's theory should be properly characterised as a theory of descriptive jurisprudence and also a form of the mirror thesis. In light of this characterisation, this Essay then lays out the possible counterarguments that could be raised against Qu's theory and then situates existing scholarship in the debate in these categories. I then test Qu's theory using a case study about kinship concealment in traditional Chinese law The Essay then concludes by urging that the debate should include more jurisprudential approaches.

Lofty aims, limited actors, fewer artifacts: A sociocultural analysis of Confucian conceptions of creativity and innovation.

Lofty aims, limited actors, fewer artifacts: A sociocultural analysis of Confucian conceptions of creativity and innovation.

Chinese Philosophical Practice toward Self-Cultivation: Integrating Confucian Wisdom into Philosophical Counseling

Traditional Chinese philosophy has always paid much attention to the cultivation of one’s body and mind, speeches and behaviors. The contemporary rise of philosophical practice, especially in the context of philosophical counseling, presents an opportunity to integrate the rich legacy of Confucian self-cultivation. This paper endeavors to delineate the practical applications of Confucian principles in philosophical counseling, with special emphasis on the actionable concepts of “gongfu” and “jingjie” and their synthesis in the “unity of knowledge and action”. Through a series of illustrative examples and proposed session outlines, we offer a vivid portrayal of how Confucian thought can be operationalized within a counseling framework to address the existential and ethical dilemmas faced by individuals in ancient and modern times. We argue that the nuanced understanding and practical implementation of these Confucian concepts can significantly enhance the efficacy of philosophical counseling. Additionally, we outline the requisite qualifications for becoming a Confucian philosophical counselor, suggesting a certification process that ensures counselors are both philosophically adept and exemplars of moral cultivation. Thus, this paper not only expounds on the theoretical underpinnings of Confucian thought in philosophical practice but also provides a clear blueprint for its application in contemporary settings.

The Genealogy of Confucian Modernity and the Reconstruction of Confucian Traditions in Post-Liberation Korea

Abstract: This article aims to trace the genealogy of Confucian modernity after Korea's liberation from Japanese rule and analyze how the historical context in which Confucian traditions were reconstructed. It seeks to analyze the process through which the disparate concepts of modernity and Confucianism were combined, moving beyond the perspective of denigration and development of Confucian traditions found in existing studies and approaching it from the perspective of postcolonial studies and traditions as invented practices. From the post-liberation period to the early 1960s, two arguments competed: one viewed Confucianism as having ruined the country, while the other claimed that it had sprouted modern times. While the former view still persisted, Confucianism was being used for political purposes, and scholars including Ch'ŏn Kwanu made efforts to find the sprout of modernism from Confucianism. The turning point came with the fervor of "modernization" that swept the country and the world in the 1960s. Influenced by domestic and foreign modernization theories, including Rostow's modernization theory, which began in the United States, the Park Chung Hee regime embraced the "modernization of the motherland" as its slogan. At the academic level, this trend was reinforced by the United States' support for Korean studies. In this process, discussions linking traditional Confucianism with modernization became more sophisticated in the intellectual community. By the late 1960s, these discussions went beyond explaining the connection between Confucianism and modernity through the concept of sprouting and reached a level of directly mentioning their connection. In the 1970s, this trend intensified further, leading to the conclusion that sirhak (practical learning) in Confucianism had pioneered its own modernization theory before the adoption of Western modernity. Through these analyses, this study aims to delineate the genealogy of discussions about Confucianism, such as that it is the cause of underdevelopment represented by stagnation or that it is the basis of East Asian modernity. Ultimately, by analyzing the contexts in which Confucian traditions are reconceptualized, this study aims to critically reconstruct the notions of tradition, nationalism, and modernity.

Charles S. Peirce and Chinese Philosophy: A Comparative Study

Abstract: In this paper, I situate C.S. Peirce's theory of knowledge and action in comparison to Chinese philosophy. My argument is that the comparison makes it important to understand Peirce's abduction and his maxim as a much more potent force in comparative philosophy. Peirce's priority of practical effects over theory is similar to Confucian conceptions of truth and action. Jon Alan Schmidt has summarized sixty-one formulations of Peirce's maxim, from which I draw the four main expressions of the maxim here. According to Peirce, understanding the meaning of concepts in terms of actual effects is the core element of the maxim. This view can be seen as an echo in Wang Yangming's theory of the unity of knowledge and action. The theory is essentially a moral humanist philosophy. It integrates morality, ethics, and politics. It is similar to Peirce's pragmatic maxim, as James Liszka has explained. Finally, reflecting on the recent studies of Peirce's semiotics in China, I discuss the significance of Peirce's pragmatism in Chinese philosophy.

The Confucian Concept of Learning and the Aesthetics of Human Experience: An Eco-Ontological Interpretation

The Confucian Concept of Learning and the Aesthetics of Human Experience: An Eco-Ontological Interpretation

Reverence and Reciprocity in Prioritization of Care to a Parent: The Role of Cultural Ecologies and Implications for Decolonizing Relationality.

Relationship research in the dominant psychological science portrays the prioritization of conjugal over consanguine relationships as a healthy standard. We argue that this "standard" pattern is only evident in cultural ecologies of independence. Drawing on the Confucian concept of filial piety, we conducted five studies and two mini meta-analyses to normalize the prioritization of mother over spouse. Cultural ecologies were operationalized by a variety of indexes, including histories of residential mobility, country, manipulated relational/residential mobility, and race. While participants situated in cultural ecologies of independence prioritized care to spouse over mother, participants inhabited in interdependence prioritized care to mother over spouse. Both American and Chinese participants showed greater prioritization of care for mother over spouse when they imagined a relational ecology of interdependence versus independence. Authoritarian filial piety mediated cultural-ecological variation on relational prioritization. Results illuminate cultural-ecological foundations of care and naturalize love as dutiful fulfillment of obligation.

“Ren” and Spatial Design in Ancient Chinese Architecture: A Discussion from the Perspective of Confucian Aesthetic Concepts

This paper adopts the unique perspective of Confucian aesthetic principles to investigate their profound impact on the interrelationship between “Ren” (benevolence) and spatial design in classical Chinese architecture. Drawing upon core Confucian concepts such as “Ren”, “Tian Ren He Yi” (the unity of man and nature), and “Jin Shan Jin Mei” (the pursuit of perfection), the study meticulously analyzes specific instances of classical architectural layouts and spatial designs, providing a detailed exposition of the manifestation of “Ren”. Subsequently, it elucidates how Confucian aesthetic principles influence classical architecture by inheriting and developing the spirit of benevolence and adeptly applying an aesthetic consciousness of the unity of space and time. Simultaneously, the paper distinctly presents the profound insights of Confucian aesthetic principles on contemporary spatial design and societal development. This influence extends beyond the formal and structural aspects of architecture, permeating deeply into the cultural connotations embedded in architecture. It injects distinctive and valuable design wisdom into contemporary society, contributing not only to the comprehension of the cultural value of ancient architecture but also furnishing a novel framework for contemporary spatial design. In doing so, it offers concrete and far-reaching guidance for the construction of a harmonious society.

Floating hutongs life to diminishing Confucian courtyard narratives in Jinan, China

ABSTRACT Confucianism has shaped traditional Chinese urban patterns and sustainable housing development, resulting in a fusion of architectural styles across China and neighbouring regions. As previous research has focused on the physical and environmental aspects of sustainable urban environments and housing, the evolution of spatial narratives has been overlooked. This study explores the significance and influence of Confucian narratives in urban streets and juxtaposed courtyard houses, specifically in the Mingfucheng area of Jinan, Shandong Province. By employing a qualitative approach through semi-structured interviews with residents, the study explores architecture and hutong spaces. The findings highlight the positive impact of Confucian concepts on residents’ lives, spatial behaviour, and spirituality. It also addresses the challenges and opportunities in the process of urbanisation and rural revitalisation. This research provides a narratological perspective on the sustainability of culturally influenced traditional architecture, contributes to the knowledge on courtyards and hutongs, and suggests sustainable strategies for architectural culture and heritage conservation.

조선 후기 한글소설 속 아동관 연구

Objectives In this study aim to achieve a serious consideration of children by exploring our unique view of children using Korean novels from the late Joseon Dynasty.
 Methods For this purpose, we extracted documents meaningful for children's understanding from the list of 󰡔Seonbon Haeje 11󰡕, which organizes classic novels owned by the National Library of Korea, and analyzed children's views according to the children's view analysis model.
 Results First, children in the Joseon Dynasty were the objects of realistic trials, but they were also the objects of affection in the hope that they would achieve their aspirations and wishes to overcome them. Second, it is an extraordinary object that can be taught a lesson and a precious member of a family that can fully develop into such a being.
 Conclusions On the surface, children are the subject of strict education and growth that must follow Confucian concepts and values, but on the other side, the people's aspirations include a complex view of children as affectionate objects who want to escape from realistic pain and suffering and grow up in a warm and safe environment reflected.

Disaster, Heaven, and Political Responsibility: Mencius and Dong Zhongshu on Humane Government

AbstractThis paper investigates the Confucian conception of political responsibility as a political virtue essential for an ordinary non-Confucian ruler's actualization of humane government by paying close attention to the early Confucian discourses of Heaven and disaster. After briefly discussing Confucius's seminal idea of responsibility, this paper shows how Mencius developed the political conception of responsibility, as a noncausal responsibility shared by the ruler and the virtuous ministers for a humane government, especially under the condition of natural disasters. It then discusses how the Han Confucian philosopher Dong Zhongshu reformulated the Mencian theory of responsibility and humane government under radically altered political circumstances by advancing a new version of Confucianism, central to which is the causal conception of political responsibility. This paper concludes by discussing how the evolution of Confucian political theory from Mencius to Dong Zhongshu should be understood with a view to the question of political legitimacy.

Assertive or indicative? A philosophical study on translating the Confucian concept you yu yi 游於藝

ABSTRACT This article delves into the philosophical nuances involved in translating the Confucian concept of you yu yi 游於藝 into English. The concept, which refers to engaging in various arts or skills, poses challenges when it comes to choosing the appropriate English translation. By examining Confucian texts and philosophical interpretations, the study aims to shed light on the multifaceted nature of the concept and provide insights into the complexities of cross-cultural translation. Through a meticulous analysis of linguistic, cultural, and philosophical factors, this study aims to contribute to the ongoing discourse on translation theory and the preservation of cultural concepts.