Confucian Ideology Research Articles

한·중 <새털옷신랑> 설화 비교

This study compares the Korean and Chinese The Man in Feather Clothes to analyze the growth of man, the help of woman, the meaning of the ability required of man, woman’s assistance, and the establishment of an ideal male-female community. First, I focus on the 19th and 39th episodes of The Man in Feather Clothes in Korea and China respectively. The commonalities and differences were examined under three motifs: A. “The male marries a pretty female,” B. “The female is stolen by a powerful person,” and C. “The male recovers the female using the bird feather clothes.” Subsequently, I discuss male growth and female assistance. Korean folktales emphasize the activeness of the female protagonists, and pay attention to the act of male protagonists violating a taboo. On the other hand, Chinese folktales tend to ignore the act of vilating a taboo and emphasize the activeness of the male protagonist. In both folktales, the male and female protagonists make contact with the “power of nature” through bird feather clothes, and in Korean folktales, an ideal male protagonist image according to Confucian ideology is presented, whereas in Chinese folktales, a shamanic character is emphasized. They all subverted power and violence by borrowing the “power of nature” and beinging it into human society. In addition, it is noted that women’s assistance in the folktales of the two countries have an effect of subverting power beyond simple roles in the home, and women’s right to speak has the meaning of social participation and challenge to power. Furthermore, it also shows the ideal form of the male and female community. In the tales of The Man in Feather Clothes of the two countries, it is emphasized that women’s voices go beyond simple domestic roles to influence the overthrow of power, and women’s right to speak has the meaning of social participation and a challenge to power. Furthermore, it shows the ideal image of a male-female community and the anthropological idea of symmetry.

Cultural sources of gender gaps: Confucian meritocracy reduces gender inequalities in political participation

The historical oppression of women in China mirrors the experiences of women in many other cultures. During the imperial era, Confucian ideologies and institutions played a significant role in perpetuating women's disenfranchisement. This perception has become deeply entrenched, to the extent that contemporary discussions on women's status often automatically refer to lingering Confucian legacies as one of the obstacles to achieving gender equality. However, this study offers a nuanced perspective by shedding light on how certain aspects of Confucianism, notably meritocracy, may serve to empower modern-day women. The research focuses on the Chinese context, particularly the historically significant Confucian-based meritocratic institution known as the civil examination system (keju). I argue that historical meritocratic legacies can have a lasting impact on contemporary behavior, specifically by reducing the gender gap in political participation in local village elections. Using data from historical archives and the China General Social Survey, I find a negative correlation between a prefecture's historical success in the keju exams and the gender gap in village election turnout among present-day respondents. Further exploratory analyses reveal that the enduring Confucian tradition of meritocracy also empowers other low-status social groups, including the economically disadvantaged and the less educated.

A Study on the Confucian Ideology of Benevolence in Chinese Martial Arts Movies

A Study on the Confucian Ideology of Benevolence in Chinese Martial Arts Movies

She is “just an intern”: transnational Chinese language teachers’ emotion labor with mentors in a teacher residency program

Abstract This paper investigates the emotion labor experienced by transnational world language teachers (TWLTs), with a focus on Chinese language teacher candidates in a US dual immersion school residency program. Despite existing research on emotion labor in language teaching, the experiences of Chinese TWLTs have been underexplored. Through an analysis of mentorship and co-teaching, our findings reveal that much of the emotion labor among our participants stems from hierarchical mentorship structures influenced by Confucian ideologies. This hierarchical system constrains pedagogical autonomy, hindering TWLTs from fully embodying their transnational teacher identities. Consequently, the lack of power negotiation exacerbates the issue, leading to internalization of emotion labor and reduced teaching agency. We conclude by offering recommendations for future research on TWLTs’ emotions and advocating for a renewed emphasis on their mentoring experiences during teacher preparation programs.

Beyond Words

Beyond Words

Breaking the Mold: Normative Hybridity as the Key to Contemporary “Non-Western” Political Theorizing

What normative compass can appropriately ground a theory for contemporary “non-Western” societies? This question has become urgent amid the pressure to decolonize political science and academia. The hybridity of numerous contemporary non-Western societies means that political theorists cannot refuse to engage with either Western-originated or premodern Indigenous concepts and ways of thinking that bear on the local public culture. However, these normative strands alone are unsuitable for grounding a contemporary theory. This methodological dilemma can be overcome if theorists adopt normative hybridity as a methodological stance. Normative hybridity suggests that hybridity is not only a feature of the theorist’s context of reference but should also be their modus operandi. Normative hybridity already underpins relevant works in contemporary Confucian political theory. Drawing from these works, I illustrate three methods to apply normative hybridity to theory building. This novel methodological approach uniquely addresses current political theory discussions and influences non-Western policymaking.

Well-Being, Harmony, and Deference: Toward a Confucian Case for Empowered Mini-Publics

Nearly all debates within contemporary Confucian political theory regarding the full or partial adoption of democracy have understood democracy as electoral representative democracy. Almost no attention has then been paid to how Confucian democracy or Confucian meritocracy would relate to randomly selected deliberative bodies increasingly considered by democratic theorists amid an ongoing reconceptualization of democracy. In this article, I explore such a relationship by presenting a Confucian case for empowered mini-publics. My central claim is that the adoption of this institution can be interpreted in Confucian terms and embraced by Confucian democrats as well as Confucian meritocrats, on the basis of several key Confucian values which they have already employed in defending their respective political proposals. By making this claim, I also demonstrate that one of central institutional innovations originally proposed to alleviate ills facing Western liberal democracies has a broader application and appeal than it has been assumed.

Женский этнотип в лирических песнях «Шицзина» (XI -VI вв. до н. э.) и в повествовательной прозе средневекового Китая

The aim of the study is to show that the prose works by the Tang dynasty writers reflected the new ethnotype of Chinese women, formed in the minds of the Chinese during this period. The study is original in that it is the first in Russian sinology to carry out a comparative analysis of female images in ancient and medieval Chinese literature. In the songs of the ancient Chinese poetic collection ‘Shijing’, the portrait included not only descriptions of women, but also a list of moral qualities and less often the behavior of the heroines, but did not touch upon their character traits. The authors of short stories of the Tang dynasty refuse to describe heroines’ appearance and expand the circle of female characters, adding celestials and foxes who take the form of a woman. The results have shown that in medieval literature, the description of a heroine’s appearance played an insignificant role and most often amounted to using the epithet ‘beauty’ without paying attention to the details adopted in archaic literature. The problem of the relationship between the descriptions of details in heroines’ portraits and their character traits and behavior is discussed. As a result, it has been proved that in the prose works under study, priority is given to the moral qualities of female characters, which indicates the influence of Confucian ideology on the authors during the period under consideration.

THE THOUGHT OF "INNER SAGE, OUTER KING" IN LE THANH TONG'S POEM PHONG NIEN IN VIETNAMESE MEDIEVAL LITERATURE

<p>Confucianism was introduced to Vietnam very early and its influence on Vietnamese society is relatively comprehensive. In Confucian philosophy, “inner sage, outer king” are considered an important ideological core, and are also the highest goal of self-cultivation for each Confucian scholar. Le Thanh Tong was a king who promoted Confucianism. He brought Confucianism to a unique position in Vietnamese feudal society during the Quang Thuan and Hong Duc periods. When absorbing the influence of Confucian ideology, Le Thanh Tong also thoroughly understood the content of "inner sage, outer king", thereby reflecting it through his compositions. <em>Quynh Uyen Cuu Ca</em> is known as a collection of poems including 9 excellent Chinese poems by Le Thanh Tong, and is also a very valuable poetic heritage of the author. In it, each poem expresses his views on the times, literature, and art. The thought of “inner sage, outer king” is expressed quite clearly by the author in this collection of poems. Although it does not cover all 9 poems, every time it is mentioned, the author emphasizes and boldly depicts it. The first poem and also typical for this thought is the poem <em>Phong Nien</em>.</p><p> </p><p><strong> Article visualizations:</strong></p><p><img src="/-counters-/soc/0014/a.php" alt="Hit counter" /></p>

Examining the Ethical Leadership of Taekwondo Instructors : Focusing on Tao Te Ching

PURPOSE The ethical leadership of Taekwondo instructors plays a crucial role in enhancing the value of Taekwondo. Therefore, this study explores the elements of ethical leadership among Taekwondo instructors by drawing on the insights from Lao Tzu's Tao Te Ching.METHODS Through the Tao Te Ching, an oriental classic containing the ideas of Lao Tzu, we have extracted and discussed the elements of ethical leadership that Lao Tzu conveys to Taekwondo leaders in this era.RESULTS The ethical leadership of taekwondo leaders in the Tao Te Ching was presented as the virtues of inaction and humility as behavioral norms. Inaction as a code of conduct was discussed about a leader who practices inaction in a changing world through subjective thought rather than a meaningful Taekwondo leader who leads Taekwondo with an existing pattern and looks at ethics. A Taekwondo instructor must possess the virtue of humility. A Taekwondo instructor with humility must be glazed, soft, and humble as water.CONCLUSIONS In a Taekwondo culture that follows the Confucian ideology of extreme austerity, Lao Tzu's ethic of non-action and the virtue of humility can be like wearing an ill-fitting robe. However, standing on the edge, outside the frame of reference of the ideologies and values we have come to believe in and follow, and seeing the world as it is, not as it should be, according to the laws of nature, provides a new discourse for Taekwondo philosophy.

이규준의 유기(遊記) 연구

Lee, Gyujun (1855-1923) was a philosopher of the Joseon Dynasty and an Oriental medicine scholar who developed modern Oriental medicine based on clinical experiments. He lived during the late Joseon Dynasty and the Japanese colonial period and sometimes traveled for the purpose of sightseeing. During his time in Joseon, Confucian ideology was on the decline, and Western civilization was gaining influence due to modernization efforts. This period of both spiritual and material transition led to societal upheaval. And he tried to understand these problems through conver-sations with senior Confucian scholars.
 Since the senior Confucian scholar he sought to converse with lived far away, he planned and carried out a long-distance trip to meet him. As a result, he was able to travel to many regions, including Songnisan Mountain, Jeoksangsan Mountain, Gyeryongsan Mountain, the east coast, Geumgangsan Mountain, and Seoul, and wrote about his experiences and impressions at those travel destinations in Chinese poetry such as 〈Seoyu Nojeonggi(西遊路程記)〉(1901), 〈Geumgang Ilgi(金剛日記)〉(1902), 〈Ipgayasangi (入伽倻山記)〉(1909), 〈Hoyu Ilgi(湖遊日記)〉(1911), 〈Hosangjaeyu Ilgi(湖上再遊日記)〉(1913), and 〈Gyeongdoji(京都志)〉(1901).
 His diary entries were not daily records of activities but focused on significant events. While he did not record a wide range of content in his travelogues, he approached his subjects by selecting and documenting only ‘reliable information.’ These records were compiled and published as 『Seokgoksango』 through the final editing by Son, Jingyu. In this study, the researcher examined the significance of Lee, Jingyu’s travels and the characteristics of his travel records, focusing on 『Seokgoksango』.

갈등 중재의 공적 리더십을 향한 온정적 시선 -문헌 송사설화에 나타난 법리(法理)와 정리(情理)의 문제-


 The study looks into the perception of intellectuals by focusing on public leadership for conflict mediation and the narrator’s views as described in literature related to legal folktales, also known as 訟事說話 (folktales dealing with trial processes). These folktales depict not only the trial processes of civil or criminal cases but also the complete case-solving process from the initiation of disputes to the investigation process and the final verdict related to the general administrative tasks of local officials.
 In the legal folktales written in literature, a diverse panorama of human lives unfolds, and the views of narrators consistently are biased. They prioritize Confucian ideology as an absolute value, unilaterally force a patriarchal societal order, and take it for granted to approve the class superiority of the nobility and to sacrifice individuals within family or kinship communities over individual self-realization in the public area.
 The narrators representing the consciousness of noblemen maintain distorted and biased perspectives towards lower social classes and women. The narrators who depicted the manifestation process of public leadership mediating various conflicts attentively observed the wisdom and judgments of several judges and consistently evaluated based on the values held by noblemen. They assessed the trial processes from their subjective standpoint but showed indifference to the impacts on the common people. They exclusively worried about a collapse of the communal order set by the nobility while ignoring the suffering of the socially disadvantaged who suffocated under such a stringent social order.
 The narrators evaluated the judges’ decisions by focusing on the defense of the social order that noblemen aspire to. At that time, those who read literary tales were all nobles with proficiency in Chinese like the writers. Those who read the literary tales in the Joseon Dynasty identified their social homogeneity as nobles while solidifying it.
 Reflecting on the literary utility of reading legal folktales, training for empathy to see from another’s perspective is the purpose of reading literature. In the legal scenes illustrated in legal folktales, there are plaintiffs and defendants, judges, and mediators as well as narrators who consistently observe and narrate. Readers can have an opportunity to interpret the ongoing dispute process from various angles through the perspectives of these diverse characters. Those who read also contemplate the fairest judgment, putting themselves in the shoes of a mediator. This process demands legal folktale readers for psychological tasks of empathy and self-reflection towards others. At that moment, moral imagination is required.

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.

고려시대 토광묘의 장송의례 시설과 배경

This study aimed to examine the changing process of funeral rituals around pit tombs from the perspective of Confucianism as the ruling ideology of Goryeo in the Yanggwang Province.
 Type I of tombs with facilities along the boundary used a wooden coffin(i) to bury the deceased, given the tombs of government officials and the prohibited cases of tomb repair. They held an exorcism ritual(B) to promote the well-being and protection of the deceased or a burial ritual(A) to bury artifacts around the main burial part. The social classes with an official rank or economic power placed importance on a funeral ritual based on Confucian ideology. Type II of tombs with facilities along no boundary recorded a lower occupancy rate of four-object outer coffins(a), which protected the bodies of the deceased in a simple pit(ii) compared with a wooden-coffin tomb(i), than Type I of tombs with facilities along the boundary. These findings confirm that the social class using a simple pit(ii) in tombs with facilities along no boundary(II) had a tendency to place importance on courtesy such as the funeral ritual based on Confucian ideology.
 The study then figured out the attributes related to the funeral rituals, classified them into three stages, and examined the spreading and changing process of a funeral ritual based on Confucian ideology. Stage 1 fell in a period between the early part of the tenth century and the early part of the 12th century. Stage containing shells for the Bangseup of the main burial part. Uirye confirmed the presence of the Chongin ritual(Sauhyeol+Yogaeng) performed by Chongins. Yegi confirmed the usage of spoons and chopsticks in the Seolchi process and that of scissors used before dressing a corpse for burial like others of the three Confucian courtesy books. Jujagarye confirmed the Sauhyeol of Bangsangsi Narye, the installation of Pyeonbang, and the usage of four-object outer coffins(a) to protect the body. Based on these findings, it is estimated that the ideological background of the funeral ritual around pit tombs in Goryeo came from the three major Confucian courtesy books and Jujagarye.

Confucian Historical Narratives and Misogynic Culture in South Korea

President Yoon Suk-yeol's campaign for the presidency embraces the anti-feminism movement that has further fueled the misogynistic culture in South Korea. South Korea is quite thick with patriarchy and misogyny because there is a lot of criticism of women, especially feminists. This article analyses the phenomenon of misogynistic culture in South Korea using document-based research and internet-based research techniques. It employs Foucault's discourse of power and the concept of misogyny to analyse the impact of history on misogynist culture in contemporary South Korea. The findings show that as Confucian teachings are the basis of state ideology in South Korea, Korean society believes in the chastity of women. In the Koran history, a negative connotation was given to women who are considered to have damaged the country’s ‘Joseon-ness’ and the standard of femininity in South Korean society. Given South Korea's high level of sexism and low level of female empowerment, the representation of males in dramas as caring and empathetic is unfortunately not representative of the real world. Sexist behaviour in South Korea is founded on Confucian ideology.

Konfucianstvo s tochki zreniya politicheskoj filosofii

This article examines the political connotations of Confucianism from the perspective of political philosophy. It explores the importance Confucianism places on the legitimacy of rule, the principles of governance and public morality, and compares its similarities and differences with Western political philosophy, an idea of Confucian political theory and its role in modern political and moral life is given.

『제왕운기』의 역사서술 특징과 이승휴의 역사관

In Jewang Ungi, the founding years and overall durations of all mentioned dynasties are provided. Particularly, for prehistoric myths and legends such as Pan Gu(盤古), Three Sovereigns and Five Emperors(三皇五帝), Dangun(檀君), and Kija(箕子), specific years are included. Furthermore, this section presents references to support these years. The inclusion of years serves the purpose of establishing a clear timeline of historical dynasties and enhancing the credibility of the work. By presenting references from myths, legends, and the field of ancient history, the author aims to demonstrate that Jewang Ungi is not a work of fiction but rather a means to increase its authenticity and reliability, especially in the realms of myths, legends, and ancient history. In the context of ancient Korean history, Jewang Ungi introduces several new elements not found in other historical texts. It primarily focuses on the founding myths of Gojoseon(古朝鮮) and the transfer of power in the King Jun(準王) tradition, offering a fresh perspective on historical recognition. Additionally, Jewang Ungi presents new information regarding the Three Han Kingdoms(三韓), Koguryo(高句麗), Baekje(百濟), and Balhae(渤海) that is not found in the Samguk Sagi(三國史記) and Samguk Yusa(三國遺事). These unique contents suggest a significant difference from our present-day sources and thus add value to Jewang Ungi as historical documentation. In Jewang Ungi, specifically the section on Chinese history, the legitimacy of various Chinese dynasties is determined. Yi Seunghyu's theory of legitimacy emphasized the prevailing reality while also acknowledging the significance of Chinese culture and civilization. This perspective was shaped by the historical context of that time and the experiences Yi Seunghyu went through in his life. Jewang Ungi consistently emphasized the guiding Principles of Confucius in writing the Annals(春秋筆法), which was a shared principle among the officials and literati of the Goryeo period. Yi Seunghyu, as a scholar himself, approached Jewang Ungi from a Confucian scholarly standpoint. However, it is insufficient to summarize his historical perspective based solely on Confucian ideology. Considering the openness and diversity of Goryeo society and its intellectual discourse, it is more appropriate to recognize Yi Seunghyu's historical perspective as one characterized by flexible inclusiveness and plurality.

안락국태자전승의 세속화와 문학적 변화 양상

In this study, we looked at the changes that were seen when the Buddhist narrative Anrakguktaejajeon was passed down to the secular epic Anrakgukjeon. First, the background of the times and the motives of secularization were reviewed, and the literary aspects of secularized works were examined. Based on this, the meaning of secularization was reviewed. To summarize the discussion so far. First, the background of the times and the motives of secularization were examined. Anrakguktaejajeon appeared in the late Korea Dynasty and early Joseon Dynasty. This was the era when Buddhism lost its status as a national religion and Confucianism gained power and eventually grew into the ruling ideology. Therefore, the Buddhist world chose propagation as a way to overcome the crisis, and as a means of propagation Anrakguktaejajeon. Due to its religious purpose, this work could be restructured at any time because the causality of the narrative was not close. It is Anrakukjeon that makes up for the deficiencies in the secular aspect. Second, the literary aspects following secularization were identified by dividing them into structure and ideology. In terms of composition, the spatial background has rationality, and the actions and results of characters have causality. On the other hand, it was restructured to make the story before and after the case inevitably. In terms of ideology, Buddhist content was used as a means to shape the story, and secular persuasion was secured by introducing Confucian ideology. In addition, it also followed the universal method of shaping novels at the time by converging Taoist thought. Third, the literary value and significance seen through secularization were reviewed. Through the change of Anrakguktaejajeon to a classic novel, which is a secular narrative, it is possible to rationally trace the process of transition from a novel to a novel, as well as to identify what aspects of the sacred narrative were added and subtracted to create the character of a secular narrative. In addition, it should be noted that this work can contribute empirically when understanding the diachronic context of Korean classical novel history.

Хятад баруун орноо анх нэвтэрсэн түүх хийгээд Жан Чянь-ий хоёр удаагийн баруунш зорчсон аян

Since 2014, when president Xi Jinping introduced “Belt and Road” initiative studies of ancient silk road, history of western world, cultural studies have attracted again attention of Mongolian and foreign researchers and there is a necessity to develop further such studies.
 As four cultural peaks of civilization Chinese culture which follows Confucian ideology, Indian culture which is a cradle of Buddhism, Arab-Persian culture which consentrates Islam and Greek-Roman culture which originates Christianity all of them passed through “western region” into China and other Asian countries, delving and developing in natives’ livelihood, cultural relations, becoming unexhaustive cultural heritage of civilization of mankind. Regardless if we study western or eastern history and culture, we will come into contact of “western region’s history, geography and culture. Thus, history and culture study of “western region” is still popular subject for research until present. The purpose of my brief article is to illustrate the geography of the western world and to discuss the historical role of Zhang Qian when China entered western regions.

On the Causes of CHC Students' Passive Learning Style with Confucian Ideology of Ruling by Li (Rites)

This paper aims to interpret the passive learning styles of students who come from CHC countries from the perspective of the Confucian ideology of Ruling by Li (Rites) and to prove the mediating mechanism of banking education in this process. Starting with the passive learning style presented by students in CHC countries, this paper is committed to studying the reasons behind its formation and the role played by the traditional cultural background of CHC countriesConfucian ideology of Ruling by Li (Rites). In addition, it tries to prove that banking education plays an indispensable role as a "bridge" between them. Meanwhile, in combination with the critical pedagogy of Paulo Freire, the author gives some thoughts and discusses the relationship between freedom and authority in CHCs education mode. Through grounded theory and critical interpretation of Freires critical pedagogy, this paper finds the intermediary mechanism that banking education plays in this process as well as tries to put forward constructive suggestions.