Way Of Heaven Research Articles

Ethical leaders’ search for meaning: Ancient Confucian wisdom in Modern East Asia

In secular Western societies, individuals often embark on an autonomous quest for meaning in life, which, however, can lead to frustration. In contrast, many East Asian ethical leaders draw on age-old teachings to find fulfillment—an underexplored topic that merits further investigation. By analyzing ancient Confucian tenets and the discourses of modern Confucian leaders, this paper unveils three key aspects of the Confucian meaning of life: The Heavenly Way (the comprehension that good begets good), the Heavenly Mandate (the purpose of doing good), and the Heavenly Nature (the significance of one’s inherent goodness). From a psychological perspective, this “Confucian meaning framework” has persisted for millennia because its elements not only exhibit internal consistency and structural robustness but also fulfill humanity’s psychological needs for meaningfulness, transcendence, justice, self-improvement, competence, altruism, relatedness, morality, moral autonomy, and self-esteem. Therefore, ancient Confucian wisdom effectively counters the contemporary existential vacuum in modern East Asia. This paper highlights the crucial role of cultural heritage in our existential quests, opening new avenues for blending philosophical insights with psychological research. It also illustrates the power of psychological theories to explain the lasting influence of certain ancient cultures on modern life, demonstrating the intriguing interplay between culture and psychology.

Incarnation and the Unity of Heaven and Humans

Zia Nai-zin 謝乃壬, Xie Fu-ya or Hsieh Fu-yah 謝扶雅 (1892–1991), a remarkable Chinese Christian philosopher, theologian, and translator, developed his unique philosophy of “in-ism” (唯中論) from the 1960s to 1980s to indigenize Christianity into the ideal “Chinese Christianity” (中華基督教). Zia declared that the essence of Confucianism is the concept of Zhong 中 (neutrality, avoidance of extremes) and compared the Confucian teaching of the Unity of Heaven and Humans (天人合一) with the Christian Christology, which argues that Jesus Christ is the unity of divinity and humanity. Zia further stated that New Confucians emphasize the Way of Humans over the Way of Heaven, while the Christian doctrine of incarnation balanced both divinity and humanity and achieved the Unity of Heaven and Humans. While Zia’s reinterpretation of the Doctrine of the Mean is controversial, following the recently developed method of sublation, this paper aims to evaluate whether Zia’s Christian reinterpretation of Zhongyong 中庸 has successfully sublated Confucianism and Christianity. I argue that although Zia’s interpretation of Zhongyong contains certain philological flaws, overall he successfully produced new insights enriching both Christianity and Confucianism by grounding both on the same ontological ground of Zhong.

The concept of "Nine Stars in the Sky, Nine Provinces on Earth" guided the urban design in ancient China

One of the core concepts of ancient Chinese civilization is the "harmony between humanity and nature", emphasizing that the way of human conduct should imitate the way of heaven and earth. In architectural practice, the concept of "Nine Stars in the Sky, Nine Provinces on Earth" is a typical reflection of this ideology. This paper first succinctly outlines the concepts of the Nine Stars, Nine Provinces, and Nine Sectors, along with their interrelations and correlations. It then discusses in detail the application of this concept in the context of specific examples such as the Jiuzhou Qingyan in the Old Summer Palace (a large imperial garden during the Qing Dynasty from 1724 to 1860) and the Jiuzhou Pond in Luoyang (an important royal garden in the Ziwei City which was the imperial city of Luoyang during the Sui and Tang dynasties). Finally, the paper provides a systematic exposition on the application of this concept in the practical engineering project of the Luoyang Jiuzhou Pond, offering insights for researchers in architectural history and architects alike.

The Significance of the Mean in the “Wuji” Section of the Tsinghua Bamboo Slips

Abstract The “Wuji” section of the Tsinghua Bamboo Slips offers great insight into the pre- modern Chinese philosophical landscape. At the heart of this section lies the concept of zhong (mean), which is intricately woven into the fabric of the tiandao (the way of Heaven) and the rendao (the way of man). This concept is reflected in the “wuji” and the “wude,” embodying the pinnacle of political principles and the ideal outcome of governance. The notion of the mean transcends traditional Confucian values such as zhong (loyalty) and xin (trustworthiness), encompassing qualities of centrality, equality, justice, impartiality, and abundance. It is revered as an absolute and sacred principle, serving as both a coveted goal and the most effective means to achieve it. To fully grasp the implications of “the mean” in the “Wuji” section of the Tsinghua Bamboo Slips, a fresh examination of received texts such as the Yizhoushu, Analects, Guanzi, and Heguanzi, as well as excavated texts like the “Baoxun” and “Xinshi weizhong” of the Tsinghua Bamboo Slips, and the Huangdi sijing of the Mawangdui Silk Texts, is warranted.

Confucian principles, Reason and Conscience: Three “Imitating the Heaven” Judicial Paths of Ancient Confucian Judge

When Confucian officials hearing case in ancient China, they should not only consider the written provisions of the law, but also consider the higher norms outside the law, the Confucian principles, Reason and Conscience are the main manifestations of these norms. The Confucian classics are the words of the sages, which are considered the truth of the Heven. Judicial decision according to the “Confucian Principles” means trying cases according to the way of heaven. “Reason” is the fusion of “human feelings” and “heavenly principles”, and “human feelings” are the embodiment of “heavenly principles” in social life. The Original Heart” or Conscience is the manifestation of the “heavenly principle” in the hearts of the people, and the judge hears the lawsuit according to the “Original Heart”, which is to follow the “heavenly principle” to judge the cases. All these are the “Imitating the Heaven” ways in judicial field, which has made up for the shortcomings of the written law to a considerable extent. This has also corrected the possible injustice of the written law, reflecting the Confucian officials’ pursuit of “natural law” and judicial “justice”.

A Study of the Early Chinese Belief in Heaven

The belief in heaven in early China is an important part of ancient Chinese philosophy and culture. There are hundreds of schools of ancient Chinese philosophy, and they have their own unique interpretation and understanding of the concept of heaven. This paper aims to explore the belief based on heaven in ancient Chinese philosophy and analyze its philosophical significance in depth, so as to understand the evolution, characteristics, and inheritance of ancient Chinese philosophy. Through the study of the belief in heaven and the concepts of Destiny of Heaven and Way of Heaven, it is found that these thoughts not only had a profound impact on the development of early Chinese philosophy but also played an important role in the formation and inheritance of Chinese culture. This kind of thought has significance beyond the times and national boundaries, giving enlightenment on the theoretical construction and practical exploration of human society.

Humanization of Chinese Religion

This article aims to compare two interpretations of the emergence of new religious and moral concepts and beliefs in the period between the Shang (1600‒1046 BC) and the Western Zhou (1046‒771 BC) dynasties. It critically compares the theories of Xu Fuguan (1903‒1982) and Li Zehou (1930‒2021) on the process of humanization of Chinese religion. By emphasizing religious concepts such as Heaven, the Mandate of Heaven, the Way of Heaven on the one hand, and moral concepts such as virtue, reverence, and rituality on the other, the author illuminates the differences in each author’s interpretation of the era in which Chinese culture moved away from religion and into the realm of humanism and ethics. This article reveals the reasons for these differences, which stem from the profound divergences in the basic methods of Li and Xu. While Li’s elaboration is based on philosophical approaches, Xu Fuguan’s understanding is based on philological and cultural analyses of the Chinese history of ideas. The author argues that these mutual differences between their interpretations demonstrate the importance of understanding different methodological approaches, which in turn allows for a deeper multi-layered understanding of the process of humanization of Chinese religion.

The amalgamation of eastern and western philosophies within Idokan Karate

Every school of the Japanese martial art of karate possesses special values and norms unique to its practice. Unsurprisingly, the philosophy of Idokan karate is therefore similar to other schools while remaining distinct in the myriad of martial art practices. Idokan karate possesses a practical philosophy (i.e., applicable to everyday life) influenced by Eastern and Western belief systems that are internalized and utilized by its practitioners as forms of today’s civilian warrior path. This single case study examines the prominent Idokan ethics, values, and rules as well as details its specific and symbolic content. It makes use of the hermeneutic phenomenology research method to present a content analysis of literature on Idokan within the wider discourse of martial arts studies. A broad discourse analysis of these topics in both scientific studies and popular publications was conducted. In doing so, this study’s practical implications are that it not only provides a glimpse into the uniqueness of Idokan karate philosophy but also into that of the vastness of the great martial arts menagerie. Idokan karate philosophy is derived distinctively from its founders’ understandings of Chinese and Japanese martial arts, Taoism, and Christianity and dictates practitioners a unique morality. Such teleology comes from special values, rules, and aims embedded in Idokan teachings. In normative ethics, the Decalogue and nobility of spirit (the Homo Creator Nobilis) are most important. Tao in Idokan is understood as God’s Word, the principle of love, and the way of (Christian) heaven.

The Creation of the Biographical Style of Records of the Historian and Its Historical Significance

The ShijiRecords of the historianwritten by Sima Qianis the first of the so-called official histories. Professor Liang Qichao once said, "Before Sima Qian, there was no such thing as historiography." This view is debatable, but it is a good indication of the status of the Shiji. In particular, Sima Qian changed the "chronological" compilation method of the pre-Qin period and adopted the " biographical style", which was followed by the "official history". However, there is still no definite conclusion as to whether the style of the Shiji was first created by Sima Qian or was inherited from his predecessors. In view of this, based on the previous studies, this paper intends to explore the creation of the style of Shiji and discuss Sima Qian's view of history, his historical knowledge, and the historical significance of Shiji on the basis of "the way of heaven" and "human affairs.

先秦 시대 天命觀의 전개

This work will study the outlooks on the mandate of Heaven in pre-Qin period, as one of philosophical studies on the relations between Heaven & Human beings, the core of ancient thoughts in East Asian traditional history & culture. The 1st chap. is introduction, it will mention the theories on concepts of Heaven and a thesis that the Human models the Heaven as a leading study. The 2nd chap. will defy some definitions of the mandate of Heaven, the road(way) of Heaven, and Heaven’s vengeance as a punishment to disobedience against Heaven’s Will. The 3rd chap. will introduce main theories on three step developments of the outlooks on the mandate of Heaven in pre-Qin period mainly concerning works in the continent of China, which show an epoch-making change before and after reform & opening of socialist market economy. To the end of 20th century, researches in the continent of China were faithful (devoted) to historical materialism of Marxism and disparage the religions & faiths as a political tool & a narcotic against the people’s will. But from the beginning of 21st century, researches approve the positive functions of religions in the human history & culture, so appreciate developments of the outlooks on the mandate of Heaven in pre-Qin period. Then this work will try the author’s own analysis & criticism based on classical literatures. ｢on｣; (documen-tary) records; documents The 4th chap. is the outlook on the mandate of Heaven and the thought on disasters from Heaven in Yin(殷) dynasty. The 5th chap. is the outlook on the mandate of Heaven and the thought on disasters from Heaven in West-Zhou(西周) dynasty. The 6th chap. will survey and comment on the changes of the outlook on the mandate of Heaven in Spring & Autumn(Chun-Qiu) period and Warring States period. Lastly the 7th chap. will come up with an the author’s own idea of the probability of the historical, philosophical, and universal(or cosmic) origin of the outlook on the mandate of Heaven. The 8th chap. is a brief conclusion. The author of this work anticipate that some able students may have interest in this subject and accomplish further more deepening inquiry.

КОЛОРАТИВНАЯ ЛЕКСИКА В РОМАНЕ И. С. ШМЕЛЕВА «ПУТИ НЕБЕСНЫЕ»

The article analyzes adjectives with the meaning "color" in the novel The Ways of Heaven by I.S. Shmelev. Despite the attention of modern researchers to the last work of the writer, the language of this novel has not been studied enough yet. The subject of the research is lexemes with the meaning «color», from the point of view of their functionality and semantic content. The purpose of the article is to determine the main ways of creating the world view of colors in the literary space of the novel The Ways of Heaven. Researchers pay attention to the fact, that the vocabulary of colors is highly frequent and polysemic and becomes a symbolic feature of the author's individual style especially in I.S. Shmelev’s last work. Along with the main colors, mixed colors also play an important role. They are presented in the text by compound names that include two colors and are formed by combining word stems and a whole word, paired nominations consisting of names of the main color and its shade. To describe the events taking place in the text of the novel, I.S. Shmelev uses lexemes, in which the semantic ele-ment «light» can be traced. It is shown that the words denoting colors in the novel The Ways of Heaven have a num-ber of functions in the structure of the text : 1) nominative: taking part in creating the real plan, everyday space of the novel; 2) emotional-evaluative: lexemes of this group convey the inner struggle of the characters, their attitude to the current events; 3) psychological: reveals spiritual torment of the characters, their reflections; 4) religious-axiological: reflects the author's religious ideas about the world..

How Does Genuineness-Substance (Cheng-Ti) Act?: A Clarification of the Phenomenon of Genuineness Based on Zhong Yong

Based on the text Zhong Yong 中庸 (Right and Norm), this article clarifies the phenomenological experience of genuineness (cheng 誠). The Introduction presents the discussion of genuineness-substance from Zhou Dunyi 周敦頤 and Mou Zongsan 牟宗三, pointing out their omission of the concrete activity of genuineness. Section 2 explains concepts such as ti 體 (noumenon, substance, and original status), the endowment of Heaven, the original nature (xing 性), right (zhong 中), norm (yong 庸), with an indication that genuineness denotes keeping and developing an original status. Section 3 then shows that the original status of human nature is the endowment of emotion, reason, will, and so on, and the original status of the Heavenly way is the tendency of [ceaseless] growing. Under a holistic view, Section 4 expounds in detail the meaning of the statements “from genuineness to illumination” and “from illumination to genuineness” by making use of the distinction between nascent genuineness and refined genuineness. Section 5 reveals the creativity of genuineness in terms of the activating effect, which is caused by human beings’ exertion of their potentials. From the perspective of Zhong Yong, this section also demonstrates the inner logic by which Neo-Confucianism is developed and differentiated into the learning of the heart-mind (xinxue 心學) and the learning of pattern (lixue 理學). This section also examines whether or not Zhu Xi’s 朱熹 doctrine is unorthodox, as Mou Zongsan proposes.

Zhuangzi’s Theory on “Fate” and the Humanistic Spirit within

Conventional accounts of Zhuangzi’s concept of fate are limited to only a certain aspect of it. At the same time, they seem to be mutually contradictory. This essay investigates this concept afresh based on textual analysis and elucidates Zhuangzi’s real concerns about fate. This analysis reveals that Zhuangzi laid stress on the virtue demonstrated in confronting the unavoidable. More specifically, the important meaning of fate encompasses, on the one hand, a whole acceptance of the facts facing us by forgetting oneself, and on the other hand, responding positively to the facts by following the “Heavenly Way” until a spontaneous state is reached. We shall see as well how Zhuangzi’s views on the relation between Heaven and the Human, and on certain moral values, help to validate his theory on fate. Thus, through exploring his underlying thoughts and showing how their various aspects are logically connected, we shall show that Zhuangzi’s concept of fate is imbued with a humanistic spirit in the face of affairs in the real world.

The Basis for Coexistence Found from within: The Mystic Universality and Ethicality of Donghak (東學, Eastern Learning)

The rush of Western civilization, headed by Christianity, caused a considerable identity crisis in the 19th century Joseon dynasty. The founder of Donghak 東學, Suun Choe Je-u 水雲 崔濟愚, sought a way out of the crisis through religion. Suun contended that the religions of both east and west are grounded in the same Way of Heaven, and that it can be ascertained through an experience of mystical union induced by chanting a 21-character incantation. He also emphasized the importance of practicing this Way of Heaven in real life. According to him, the Western invasion is an act of selfishness, and goes against the Heavenly Way. The Heavenly Way is considered a foundation that enables communication and coexistence in a religiously diverse society. Despite the fact that his belief in the universality of the Heavenly Way is based on a personal experience—which is problematic to all mysticisms—Donghak provided a powerful discourse to deal with a variety of challenges of his time. In this age of religious pluralism, Suun’s universalism is significant in exploring the intellectual and spiritual foundation of the modern pluralistic thoughts of Korea.

대순사상에서의 도(道) 개념과 사상적 특징에 관한 연구

‘Dao’ is an important research subject as it is the main term for ‘ultimate reality’ in East Asian religious thought. Understanding the concept of ‘Dao’ is essential to reach the state of ‘Perfected Unification with Dao,’ the ultimate aspiration in Daesoon Thought. The meaning of ‘Dao’ can vary such as ‘Dao’ meaning ‘way’, which was first introduced in Jinwen. There is also the ‘Dao’ of yin and yang, and Dao used to mean human obligation, or Dao meaning the way of Heaven. These can also be classified into five categories: Constant Dao, Heavenly Dao, Divine Dao, Human Dao, and the Dao of Sangsaeng. Every natural phenomenon of birth, growth, and death in the universe operates under the patterns of Heaven and Earth. Therefore, Constant Dao in Daesoon Thought is the ultimate pattern underlying human action and the operations of Heaven and Earth. These apply not only to the natural and the divine world but also to the human world. It can be said that ‘Rather than natural law or moral symbol of the world, ‘Heavenly Dao’ means the great Dao that saves the world through the Daesoon Truth of Sangje, Supreme God of the Ninth Heaven. Divine Dao can be said to be ‘the Dao by which man must complete his work according to the law and the will of God,’ that is, ‘the Dao by which God and man are united together by Sangje’s heavenly order and teaching, which aims for humanity, righteousness, propriety, and wisdom.’ When the world is in a state of calamity and crisis, the request for the saint’s Dao can symbolized by the kings, Yao and Shun, in The Canonical Scripture (Jeon-gyeong). The saint’s Dao saves the dying world and people’s lives and is called ‘saving lives by curing the world (濟生醫世)’. It can be regarded as a characteristic of Human Dao in Daesoon Thought, which is the human obligation to follow Sangje’s order, the great Dao to save the world. The Dao of Sangsaeng is the true dharma that rectifies the world full of mutual conflict through the ethics of the Later World, which is to promote the betterment of others and to practice the human Dao that saves the world and rebuilds the Constant Dao. Thus, The concept of Dao in Daesoon Thought is Daesoon Truth which applies to and operates throughout all realms of Heaven, Earth, Humanity, and the Divine world. Dao in Daesoon Thought was influenced by the historical background in which it emerged and this can be seen in its ideological features. It embraces the traditional concept of Dao, which refers to the Chinese classics and represents the main schools of thought in East Asia: Confucianism, Buddhism, and Daoism. And it is unique in that it implies the will of Sangje as a religious object, a supreme being. It can be seen that Daesoon Thought has developed through the process of defining the concept of Dao by harmonizing both the universality and specificity of modern Korean religious thought.

The Proliferation of Monism to the East and the Making of the Religion of the Future in Early Twentieth‐Century Korea

This study illuminates the transnational proliferation of monism, a worldview that drew on evolutionary theory to unify both science and religion and ultimately replace traditional religions. Particular attention is paid to how monism was transmitted from Germany via Japan to Korea in the early twentieth century, and how this impacted local endeavours to imagine a religion of the future. A prominent figure in this trajectory was the religious thinker Yi Tonhwa (1884–1950) who endeavoured to use the tenets of monism to transform the Ch’ŏndogyo, “Religion of the Heavenly Way,” one of the most prominent religions in Korea at the time, into a universal religion of the future. The result was among the closest to a monist religion the world had seen, although the efforts to align the Ch’ŏndogyo with modern scientific thought also deprived the religion of native elements. This would have significant repercussions for the religion as the scientific optimism that had sustained the global monist movement faded away after 1945.

Daoism, humanity, and the Way of Heaven

AbstractThis article argues for a cross-culturally pluralistic conception of spiritual exemplarity. Three main modes of exemplarity are identified, distinguished by their underlying aspirations, which I label ‘allegiance’, ‘enlightened insight’, and ‘emulation’. After challenging some attempts to privilege the modes of exemplarity characteristic of theistic religions, I argue that perhaps the fullest example of the aspiration to emulation is the form of Daoism presented in The Book of Zhuāngzǐ. I conclude that what one finds across different cultures and traditions is a plurality of modes of spiritual exemplarity that should be acknowledge and explored, rather than given more reductive analyses that narrow our sense of the variety of ways of living a spiritual life.

‘Following the Way of Heaven’: Exemplarism, Emulation, and Daoism

AbstractMany ancient traditions recognise certain people as exemplars of virtue, the models for the good or flourishing human life. Certain traditions, however, incorporate a cosmic mode of emulation, where the virtues are manifestations, in human form, of qualities or aspects of the ground or source of the world. I defend this claim using the sustained case study of the forms of Daoist exemplarity found in theBook of Zhuangzi, then consider the charge that the aspiration to cosmic emulation is inhumane. It emerges that there are forms of emulation where the ultimate model for the good or flourishing life as manifested by the exemplar is nothing human.

The Way Turning Inward: An Examination of the "New Learning" Usage of Daoxue in Northern Song China

This article examines the usage of the term daoxue 道學 by "New Learning" 新學 scholars in Northern Song China. It emphasizes the role played by New Learning scholars, particularly Wang Anshi 王安石 (1021–1086) and his disciples, in developing a philosophical understanding of the rubric "daoxue" as a way of learning by self-cultivation and a learning of the Heavenly Way. Concerning the early history of daoxue, the New Learning scholars served as important brokers in the transition from the Daoist and Buddhist usage of daoxue to the "orthodox" version of the Daoxue tradition established by Cheng Yi 程頤 (1033–1107) and Zhu Xi 朱熹 (1130–1200).

이언적의 『中庸九經衍義』와 『中庸九經衍義別集』의 경학사상사적 특색

This essay elucidates special features of I Eonjeok’s Jungyong gugyeong yeonui and Yeonui byeoljip, mainly in comparison with Zhu Xi’s interpretation of the Zhongyong. It also explores the significance of these two works in I Eonjeok’s entire thoughts on Confucian classics. I Eonjeok understands the Daxue in accordance with Neo-Confucianism, especially when he regards the investigation of the principle [窮理] as the precondition for correcting the mind [正心]. In addition, he interprets ‘one’ [一] as the sincerity [誠] of the way of Heaven and discusses it in the context of the theory of the heavenly principle and human desire [天理人欲論]. I Eonjeok understands that reverence [敬], one of the core concepts of Neo-Confucian moral cultivation, is in line with sincerity and the sagely mind. In the Jungyong gugyeong yeonui, I Eonjeok emphasizes the Nine Rules [九經] of the Zhongyong as the key principles on which one governs the world. He believes that one can fulfil this task through sincerity, and as a way of cultivation, he recommends the investigation of things, expansion of knowledge, sincerity, and correcting the mind [格致誠正] instructed in the Daxue. According to him, sincerity is construed as the way of Heaven and the King can observe the Nine Rules by getting a firm grasp of the way of Heaven. The Jungyong gugyeong yeonui was intended to be presented to the King; therefore, it exhibits strong characteristics as the disciplines of kingship [帝王學]. The Jungyong gugyeong yeonui and Yeonui byeoljip, both of which explain the Nine Rules, provide complementary explanations to each other. I Eonjeok interprets Confucius’ saying that the King should appoint a person who has the virtue of cherishing people's lives as emphasizing that the King is able to benefit the people with pity only when he is assisted by the subject with this virtue. He stresses the significance of appointing the prime minister and other ministers from the perspective of the disciplines of kingship. In addition, he believes that fortune or misfortune from Heaven depends on whether the King has consistent virtue or not. I Eonjeok is under the influence of Zhu Xi’s Neo-Confucianism in that he contrasts the heavenly principle and human desire when discussing the virtue of the King. Besides, his interpretation of the Nine Rules is deemed as the disciplines of kingship in that he underlines the pure mind of the King.