Confucian Research Articles

Education And Exam Issues During The Mac Dynasty In Vietnam

However, Confucian education in the Mac dynasty, besides its great achievements, also contributed significantly to the stagnation in economics, science, and technology, as well as negative thoughts that were still deeply rooted. in the minds of the people in our country. Today's era is far different from the Mac era, so besides the positive values that can be inherited and promoted, there are still many inadequacies, outdated, inappropriate, even possible become a hindrance to the cause of Vietnamese education today. That is also the reason why we must have a dialectical point of view when studying back to the traditional Confucian education to see its significance in the development of Vietnamese education today. This is also a prerequisite for building an advanced education, imbued with national identity with the noble purpose of training people who are fully developed, have enough virtue, enough talent, participate in winning force into the construction and defense of the socialist Vietnamese Fatherland. Keywords: Exam issues, Mac dynasty, Exams in Vietnam, Confucianism, Feudalism in Vietnam.

The Role of Confucian Education in Vietnamese Society in the Mac Dynasty

The Confucian education of the Mac dynasty [1] , besides its great achievements, also contributed significantly to the stagnation in economy, science and technology, as well as negative thoughts that were still deeply rooted in the perception of people in Vietnam. Today's era is far different from the Mac era, so besides the positive values ​​that can be inherited and promoted, there are still a lot of inadequacies, outdated, inappropriate, even possible. become a hindrance to the cause of Vietnamese education today. That is also the reason why we must have a dialectical point of view when studying back to the traditional Confucian education to see its significance in the development of Vietnamese education today. This is also a prerequisite for building an advanced education, imbued with national identity with the noble purpose of training people who are fully developed, have enough virtue, enough talent, participate in winning force into the construction and defense of the socialist Vietnamese Fatherland. Keywords: Mac dynasty, Confucian education, Vietnamese history, Mac Thai To, Hau le dynasty. DOI: 10.7176/JPCR/54-02 Publication date: July 31 st 2021 [1] The Mac Dynasty is a monarchy in Vietnamese history, beginning when Mac Dang Dung forced King Le Cung Hoang to cede the throne in June 1527 and ended when King Mac Mau Hop established his son Mac Toan to the throne. was defeated by the army of Le-Trinh led by Trinh Tung in February 1593. Mac Toan then ascended the throne but was only in office for 2 months, the total official duration of the dynasty was nearly 66 years. However, in the later period, descendants of the Mac dynasty such as Mac Kinh Chi, Mac Kinh Cung, Mac Kinh Khoan, Mac Kinh Vu, Mac Kinh He, and Mac Kinh Quang still continued to oppose the Later Le dynasty during the medieval period until the end.

Educational philosophy of Confucius

The humanistic spirit, values and philosophical thinking of Confucian educational philosophy is the philosophical thinking of man as a person and the basis of modern Chinese national cultural identity and traditional culture. It stretches for a long time, which not only plays an irreplaceable role in the formation, reproduction, reunification and stability of the Chinese nation, but also inspires the development of modern society, spreads abroad and is gradually recognized and accepted by world culture, which has a great impact on human civilization.

운보 김기창의 『예수의 생애』 속 양반 예수에 반영된 18세기 조선의 남성중심주의와 엘리트주의: 마이클 박산달의 시대의 눈 이론의 관점에서

In 1978, Unbo Kim Ki-chʻang (1914-2001), one of the most famous contemporary Korean painters, published the first Christian painting series of the sacred subject in Korean style. Jesus, in the paintings, is described as a Confucian scholar and yangban, which means that Jesus seems like a highly educated nobleman. Given the images of the yangban Jesus in the pictures, it is obvious that they are telling us that Jesus is an apt figure not only as a religious leader, but also as a socio-political one. The high-quality gat and durumagi, instead of carpenter’s clothes, make Jesus a perfect Korean leadership, whose origin was limited within the upper class during the period of the Chosŏn dynasty. Unbo created Korean Jesus and tried to deliver the legitimacy of the high-class Jesus by succumbing to the Korean Confucian hierarchy and elitism in his artworks.<BR> This paper focuses on the historical background of The Life of Jesus, designed and worked for about a year(1952-1953), and the way of Unbo’s usage of his artistic talent in order to analyze the significance of the yangban Jesus. Unbo experienced the darkest period of modern Korean history, the Japanese colonial era(1910-1945) and the Korean War(1950-1953), and lost his ability to hear and speak when he was seven. These obstacles spurred him to overcome them through his artistic gift and led him to draw a heroic leader who was able to defeat the chaotic upheavals of his country. As a result, his pictures of sacred subjects present the elite Jesus, whose authoritarian and patriarchal image could be accepted as a socio-political leader in the Korean Confucian society. This argument is clearly supported by the fact that the Confucian scholars in the late Chosŏn dynasty criticized and denied that Jesus is the son of God because of his status, which was a carpenter and sinner. Jesus, who was not reached to the hierarchical system of Chosŏn, eventually put on the image of an intellectual upper-classman at the tip of Unbo’s brush.

The hero’s journey: understanding the experiences and motivations of international secondary students

ABSTRACT This paper examines the utility of Campbell’s narrative construction of ‘the hero’s journey’ as a conceptual apparatus to understand how international students from Confucian heritage cultures navigate their experiences in Western schooling systems like Australia. The hero’s journey framework was used to investigate the commonalities and differences in international students’ beliefs and behaviours, which led to the development of three different students ‘hero’ models: the self-determined hero, the hesitant hero, and the wounded hero. These models were used to represent the students’ beliefs, behaviours and perceptions of support and to describe the experiences and motivations of students in different contexts during their secondary schooling in Australia. The hero’s journey provides a potentially useful framework from which to engage schools, systems, and policymakers in productive dialogue regarding the support and engagement of international students.

The Place of Confucianism in Pluralist East Asia

Abstract In this commentary on Shaun O’Dwyer’s Confucianism’s Prospects, I raise three challenges to the arguments presented in the book. First, against his empirical claim that East Asian societies have already become pluralistic, I show that there are important empirical studies supporting the “Confucian heritage” thesis that O’Dwyer rejects. Second, against his anti-perfectionist position, I argue that there are some significant perfectionist connotations in his use of the capabilities approach which are in tension with his critique of Confucian and liberal perfectionisms. Third, against his argument that contemporary Confucians have good reasons to embrace a liberal democracy and pluralistic public culture, I argue that the reasons he offers are not solid enough to convince his Confucian rivals.

The Problem of Power in Confucian Political Thought

Abstract In this brief reflection on Shaun O’Dwyer’s book, Confucianism’s Prospects, I accept his central arguments regarding the implausibility of “Confucian democracy,” and I suggest a further reason for the inapplicability of Confucianism as a perfectionist doctrine for modern pluralistic East Asian societies. Beyond the elitist paternalism that is the focus of O’Dwyer’s analysis, I suggest that Confucianism’s theory of power, as illustrated by reference to the Mencius and the Analects, is insufficient to the task of constituting and reproducing modern democratic practice. Thus, for democracy to develop in East Asia, it must be grounded in liberalism.

True self in east and west from &amp;lt;italic&amp;gt;Guanxi&amp;lt;/italic&amp;gt; perspective

<p id=p00005>The true self or authenticity refers to the consistency between individual behaviors and internal states (e.g., values, beliefs, and needs), including trait authenticity and state authenticity. Cultural differences in the true self was proposed by comparing with relevant concepts (e.g., self-knowledge, self-concept clarity, self-congruence, integrity, and sincerity) and reviewing existent theories. Specifically, the true self is driven by autonomous motivation in the Western culture, while it is driven by Guanxi requirements in the Eastern culture. Future studies are recommended to further explore the true self from the “guanxilization”, integrating the traditional Confucian thoughts into theoretical construction and understanding toward new social phenomena (e.g., emerging Social Networking Sites, social changes), as well as advancing research methodologies (e.g., cross-cultural comparison, methods highlighting situation variations).

The Meaning of Confucian Education in Tokugawa Japan

The Meaning of Confucian Education in Tokugawa Japan

Convergence Theory of Confucianism and Buddhism and its Significance of the Buddhist scholar-officials in the Eastern Jin Period – Focusing on Sun Chuo

Convergence Theory of Confucianism and Buddhism and its Significance of the Buddhist scholar-officials in the Eastern Jin Period – Focusing on Sun Chuo

A matter of identity recognition and social implementation of the modern Confucian intellectuals - Focusing on Cheong In-bo's theory of ‘Emotional Interaction’

A matter of identity recognition and social implementation of the modern Confucian intellectuals - Focusing on Cheong In-bo's theory of ‘Emotional Interaction’

A Comparative Study on the Moral Concept of Evolutionary Psychology and Confucianism

A Comparative Study on the Moral Concept of Evolutionary Psychology and Confucianism

Who stole the ram? The “New Interpretations” of the “Analects” (13.8) and the most recent discussions on the “effective admonition” by the scholars from the Peoples’ Republic of China

The article offers a historiographic survey followed by an assessment of a big-scale discussion, which deals with the “new interpretations” of the famous fragment − “Stealing a ram” from the “Analects” (Lun Yu, 論語) a large collection of sayings and ideas attributed to the Chinese philosopher Confucius and his contemporaries (Analects, 13.18). The origin of the Analects dates back over two millennia. Regardless of “advanced age” it does still attract within the Chinese society significant attention and is discussed both by the scholarly and public audience. In general, this discussion remains recurrent. The discussion unfolded in the Peoples Republic of China in 2000–2016 was covered by numerous articles in the American scholarly literature and therefore has found a vivid response among the Sinologists within the English language milieu. The author asks a question whether these recent interpretations as came from the 2000-2016 discussion are innovative indeed or they just “rephrased” old approaches already recorded in the scholarly literature. To answer it, he compares the key approaches by the modern Chinese scholars to those by Russian Sinologists, particularly, the interpretations by Professor Lydia I. Golovacheva (1937–2011). According to her, the famous sentence “a father would [plead guilty to] cover a son, a son would [plead guilty to] cover a father” implies the idea of correction of the wrongdoings (“upright the crooked”) using the internal moral imperative or waking the conscience of the wrong person. The analysis of the debates held by the scholars from the Peoples Republic of China has revealed the need to bring back into circulation this relatively little-known, however, holistic, consistent and adequate interpretation as well as to increase the awareness of it among both Russian and foreign sinologists. According to the author, this interpretation removes all the alleged legal vs. moral contradictions in the fragment (Analects 13.18).

ANALYSING LEGISLATION ON INCLUSIVE EDUCATION BEYOND ESSENTIALISM AND CULTURALISM: SPECIFICITIES, OVERLAPS AND GAPS IN FOUR CONFUCIAN HERITAGE REGIONS (CHRS)

ABSTRACT Breaking with discriminatory views and segregated education for children with disabilities, regions often referred to as Confucian Heritage Regions (CHRs) have been moving towards inclusive education. Although some of these regions have been at the centre of attention in global education recently, there is a lack of research and information about how they ‘do’ inclusive education. Considering that reinforcing legislative foundations is of foremost importance for its fulfillment, this study examines legislation on the education of children with disabilities in four neighbouring CHRs: the Chinese Mainland , Japan, South Korea and China's Taiwan. The core principles that frame such legislation were analyzed and cross-compared. The findings show that despite the common Confucian heritage that is attributed to them systematically in studies of inclusive education – which is often said to influence the way disability is perceived and dealt with – the four Regions treat inclusion differently in terms of legislation. While some CHRs are clearly influenced by e.g. the USA, others are trying to design a specific perspective on inclusive education. The authors argue that the complex example of these CHRs can serve as an important template for studies on both inclusive and comparative education. The article also calls for the careful treatment of inclusive education beyond an essentialist and somewhat simplistic perspective that could reduce certain regions to a monolith.

The Compensatory Protective Effects of Social Support at Work in Presenteeism During the Coronavirus Disease Pandemic

The present study investigated the lasting effects of sickness presenteeism on well-being and innovative job performance in the demanding Chinese work context compounded with the precarities of the post-pandemic business environment. Adopting the conservation of resources (COR) theory perspective, especially its proposition of compensation of resources, we incorporated social resources at work (supervisory support and collegial support) as joint moderators in the presenteeism–outcomes relationship. We employed a panel design in which all variables were measured twice with 6 months in between. Data were obtained from 323 Chinese employees working in diverse industries in Taiwan. We found that after controlling for the baseline level of well-being, presenteeism did not have a lasting effect on employees' exhaustion. However, presenteeism did have a negative lasting effect on employees' innovative behavior 6 months later. Moreover, we found a significant three-way interaction of presenteeism, supervisory support, and collegial support on employees' innovative job performance, after controlling for the baseline level of performance. Specifically, when working under illness, employees displayed the best innovative performance with high levels of both supervisory and collegial support, the worst performance with both support being low, and the intermediate when any one of the support being high. This can be taken as the preliminary evidence to support the COR proposition of resource caravans, showing that supervisory support and collegial support compensated for each other as critical resources in alleviating the impact of working under sickness on employees' innovative performance. Theoretical implications of the findings are discussed, taking into account the macro-cultural context of the East Asian Confucian societies. We also reflected on the managerial implications of the lasting damages of sickness presenteeism and benefits of mobilizing social resources on employees' well-being and performance.

Where does guanxi come from? Bao, shu, and renqing in Chinese connections

Abstract Practices commonplace in mainland China, of individuals seeking favor from persons who control resources and, if successful, generating expectation of a return favor, characterized as guanxi, is widely held to be based on principles located in China's cultural traditions, including Confucianism. In these terms it is claimed that guanxi is based on certain connected moral principles, including bao (norm of reciprocity) and renqing (norm of human feelings), which can only be understood in terms of such cultural traditions. It is shown in the present article that claims regarding the classical roots of guanxi and related practices cannot be sustained and, further, that they are not required for the understanding or operation of guanxi. The origins of the concept of guanxi in late Qing and Republican China, and development of the term in post-1949 China, are outlined.

A Study on the Meaning of Confucian Hermitence

A Study on the Meaning of Confucian Hermitence

A study on the recruitment of the talents for promoting leadership and followership in Confucianism - Concerning on ｢Yueming｣Shūjīng

A study on the recruitment of the talents for promoting leadership and followership in Confucianism - Concerning on ｢Yueming｣Shūjīng

Gender convergence or divergence in the relationship between late-life depression and multiple stressors: evidence from a national survey in China

ABSTRACT This study aimed to investigate gender convergence or divergence among older adults in China, a Confucian society with strong persistence of gender role differentiation. We examined how multiple stressors influence depression simultaneously, with gender comparison approach. The data were drawn from the China Longitudinal Aging Social Survey study (N = 8,097). Results indicated that older women reported significantly higher levels of depression than men, yet overall depressive symptoms showed many gender similarities. Surprisingly, our analyses supported the hypothesis of gender convergence in stressors predicting late-life depression. Recommendations for practice and further research priorities based on findings are discussed.

Well-being in schools: Chinese and New Zealand approaches

Educational authorities across countries are concerned to promote the well-being of their children. We discuss the approach that two systems, China and New Zealand, have adopted to support the development of well-being. The Chinese system has roots in the Confucian education tradition, Westernization Movement, and Soviet education lessons. It is characterised by a specialist role, the Banzhuren. The contemporary New Zealand system includes the explicit identification of values and competencies for well-being in curricula and system data about development during the school years. Both systems for promoting have weaknesses and strengths and we argue can learn from each other.