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overflow: hidden; text-overflow: ellipsis; -webkit-line-clamp: 3; -webkit-box-orient: vertical; }</style><div class="col-xs-12 clearfix"><div class="u-floatLeft"><h1 class="PageHeader-title u-m0x u-fs30">Neo-Confucianism</h1><div class="u-tcGrayDark">7,144 Followers</div><div class="u-tcGrayDark u-mt2x">Recent papers in <b>Neo-Confucianism</b></div></div></div></div></div></div><div class="TabbedNavigation"><div class="container"><div class="row"><div class="col-xs-12 clearfix"><ul class="nav u-m0x u-p0x list-inline u-displayFlex"><li class="active"><a href="https://www.academia.edu/Documents/in/Neo-Confucianism">Top Papers</a></li><li><a href="https://www.academia.edu/Documents/in/Neo-Confucianism/MostCited">Most Cited Papers</a></li><li><a href="https://www.academia.edu/Documents/in/Neo-Confucianism/MostDownloaded">Most Downloaded Papers</a></li><li><a href="https://www.academia.edu/Documents/in/Neo-Confucianism/MostRecent">Newest Papers</a></li><li><a class="" href="https://www.academia.edu/People/Neo-Confucianism">People</a></li></ul></div><style type="text/css">ul.nav{flex-direction:row}@media(max-width: 567px){ul.nav{flex-direction:column}.TabbedNavigation li{max-width:100%}.TabbedNavigation li.active{background-color:var(--background-grey, #dddde2)}.TabbedNavigation li.active:before,.TabbedNavigation li.active:after{display:none}}</style></div></div></div><div class="container"><div class="row"><div class="col-xs-12"><div class="u-displayFlex"><div class="u-flexGrow1"><div class="works"><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_37068311" data-work_id="37068311" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/37068311/%E6%84%8F%E5%A4%A7%E5%88%A9%E5%84%92%E5%AD%A6%E7%A0%94%E7%A9%B620150910_pdf">意大利儒学研究20150910.pdf</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">Confucius and Confucianism in Italy from the 16th century to recent studies, translations, debates and reports.</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/37068311" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="a3b443123d71cbf298ee95a73ccec0af" rel="nofollow" data-download="{"attachment_id":57019453,"asset_id":37068311,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/57019453/download_file?st=MTczOTg1NDg2MSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="6504932" href="https://uniroma1.academia.edu/Paolosantangelo">Paolo Santangelo</a><script data-card-contents-for-user="6504932" type="text/json">{"id":6504932,"first_name":"Paolo","last_name":"Santangelo","domain_name":"uniroma1","page_name":"Paolosantangelo","display_name":"Paolo Santangelo","profile_url":"https://uniroma1.academia.edu/Paolosantangelo?f_ri=125900","photo":"https://0.academia-photos.com/6504932/13142010/14450306/s65_paolo.santangelo.jpg"}</script></span></span></li><li class="js-paper-rank-work_37068311 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="37068311"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 37068311, container: ".js-paper-rank-work_37068311", }); 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","downloadable_attachments":[{"id":57019453,"asset_id":37068311,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":6504932,"first_name":"Paolo","last_name":"Santangelo","domain_name":"uniroma1","page_name":"Paolosantangelo","display_name":"Paolo Santangelo","profile_url":"https://uniroma1.academia.edu/Paolosantangelo?f_ri=125900","photo":"https://0.academia-photos.com/6504932/13142010/14450306/s65_paolo.santangelo.jpg"}],"research_interests":[{"id":2190,"name":"Chinese Studies","url":"https://www.academia.edu/Documents/in/Chinese_Studies?f_ri=125900","nofollow":true},{"id":7885,"name":"Italian Cultural Studies","url":"https://www.academia.edu/Documents/in/Italian_Cultural_Studies?f_ri=125900","nofollow":true},{"id":9801,"name":"Chinese Language and Culture","url":"https://www.academia.edu/Documents/in/Chinese_Language_and_Culture?f_ri=125900","nofollow":true},{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=125900","nofollow":true},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900"},{"id":166887,"name":"Jesuit missionaries","url":"https://www.academia.edu/Documents/in/Jesuit_missionaries?f_ri=125900"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_30784977" data-work_id="30784977" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/30784977/The_Question_Concerning_Technology_in_China_An_Essay_in_Cosmotechnics">The Question Concerning Technology in China. An Essay in Cosmotechnics</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Heidegger’s critique of modern technology and its relation to metaphysics has been widely accepted in the East. Yet the conception that there is only one—originally Greek—type of technics has been an obstacle to any original critical... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_30784977" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Heidegger’s critique of modern technology and its relation to metaphysics has been widely accepted in the East. Yet the conception that there is only one—originally Greek—type of technics has been an obstacle to any original critical thinking of technology in modern Chinese thought.<br /><br />Yuk Hui argues for the urgency of imagining a specifically Chinese philosophy of technology capable of responding to Heidegger’s challenge, while problematizing the affirmation of technics and technologies as anthropologically universal.<br /><br />This investigation of the historical-metaphysical question of technology, drawing on Lyotard, Simondon, and Stiegler, and introducing a history of modern Eastern philosophical thinking largely unknown to Western readers, including philosophers such as Feng Youlan, Mou Zongsan, and Keiji Nishitani, sheds new light on the obscurity of the question of technology in China. Why was technics never thematized in Chinese thought? Why has time never been a real question for Chinese philosophy? How was the traditional concept of Qi transformed in its relation to Dao as China welcomed technological modernity and westernization?<br /><br />In The Question Concerning Technology in China, a systematic historical survey of the major concepts of traditional Chinese thinking is followed by a startlingly original investigation of these questions, in order to ask how Chinese thought might today contribute to a renewed, cosmotechnical questioning of globalized technics.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/30784977" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="8e3ac7b1396a932f7be91844d198fadf" rel="nofollow" data-download="{"attachment_id":51219288,"asset_id":30784977,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/51219288/download_file?st=MTczOTg1NDg2Miw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="2845725" href="https://eur.academia.edu/YukHui">Yuk Hui</a><script data-card-contents-for-user="2845725" type="text/json">{"id":2845725,"first_name":"Yuk","last_name":"Hui","domain_name":"eur","page_name":"YukHui","display_name":"Yuk Hui","profile_url":"https://eur.academia.edu/YukHui?f_ri=125900","photo":"https://0.academia-photos.com/2845725/935376/14707045/s65_yuk.hui.png"}</script></span></span></li><li class="js-paper-rank-work_30784977 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="30784977"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 30784977, container: ".js-paper-rank-work_30784977", }); 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$(".js-view-count[data-work-id=30784977]").text(description); $(".js-view-count-work_30784977").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_30784977").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="30784977"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">14</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="804" rel="nofollow" href="https://www.academia.edu/Documents/in/Metaphysics">Metaphysics</a>, <script data-card-contents-for-ri="804" type="text/json">{"id":804,"name":"Metaphysics","url":"https://www.academia.edu/Documents/in/Metaphysics?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="855" rel="nofollow" href="https://www.academia.edu/Documents/in/Philosophy_of_Technology">Philosophy of Technology</a>, <script data-card-contents-for-ri="855" type="text/json">{"id":855,"name":"Philosophy of Technology","url":"https://www.academia.edu/Documents/in/Philosophy_of_Technology?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="1020" rel="nofollow" href="https://www.academia.edu/Documents/in/Chinese_Philosophy">Chinese Philosophy</a>, <script data-card-contents-for-ri="1020" type="text/json">{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="8298" rel="nofollow" href="https://www.academia.edu/Documents/in/Gilbert_Simondon">Gilbert Simondon</a><script data-card-contents-for-ri="8298" type="text/json">{"id":8298,"name":"Gilbert Simondon","url":"https://www.academia.edu/Documents/in/Gilbert_Simondon?f_ri=125900","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=30784977]'), work: {"id":30784977,"title":"The Question Concerning Technology in China. An Essay in Cosmotechnics","created_at":"2017-01-06T05:05:23.984-08:00","url":"https://www.academia.edu/30784977/The_Question_Concerning_Technology_in_China_An_Essay_in_Cosmotechnics?f_ri=125900","dom_id":"work_30784977","summary":"Heidegger’s critique of modern technology and its relation to metaphysics has been widely accepted in the East. Yet the conception that there is only one—originally Greek—type of technics has been an obstacle to any original critical thinking of technology in modern Chinese thought.\n\nYuk Hui argues for the urgency of imagining a specifically Chinese philosophy of technology capable of responding to Heidegger’s challenge, while problematizing the affirmation of technics and technologies as anthropologically universal.\n\nThis investigation of the historical-metaphysical question of technology, drawing on Lyotard, Simondon, and Stiegler, and introducing a history of modern Eastern philosophical thinking largely unknown to Western readers, including philosophers such as Feng Youlan, Mou Zongsan, and Keiji Nishitani, sheds new light on the obscurity of the question of technology in China. Why was technics never thematized in Chinese thought? Why has time never been a real question for Chinese philosophy? How was the traditional concept of Qi transformed in its relation to Dao as China welcomed technological modernity and westernization?\n\nIn The Question Concerning Technology in China, a systematic historical survey of the major concepts of traditional Chinese thinking is followed by a startlingly original investigation of these questions, in order to ask how Chinese thought might today contribute to a renewed, cosmotechnical questioning of globalized technics.","downloadable_attachments":[{"id":51219288,"asset_id":30784977,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":2845725,"first_name":"Yuk","last_name":"Hui","domain_name":"eur","page_name":"YukHui","display_name":"Yuk Hui","profile_url":"https://eur.academia.edu/YukHui?f_ri=125900","photo":"https://0.academia-photos.com/2845725/935376/14707045/s65_yuk.hui.png"}],"research_interests":[{"id":804,"name":"Metaphysics","url":"https://www.academia.edu/Documents/in/Metaphysics?f_ri=125900","nofollow":true},{"id":855,"name":"Philosophy of Technology","url":"https://www.academia.edu/Documents/in/Philosophy_of_Technology?f_ri=125900","nofollow":true},{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=125900","nofollow":true},{"id":8298,"name":"Gilbert Simondon","url":"https://www.academia.edu/Documents/in/Gilbert_Simondon?f_ri=125900","nofollow":true},{"id":8434,"name":"Bernard Stiegler","url":"https://www.academia.edu/Documents/in/Bernard_Stiegler?f_ri=125900"},{"id":8437,"name":"Martin Heidegger","url":"https://www.academia.edu/Documents/in/Martin_Heidegger?f_ri=125900"},{"id":10758,"name":"Modernity","url":"https://www.academia.edu/Documents/in/Modernity?f_ri=125900"},{"id":43594,"name":"Jean-François Lyotard","url":"https://www.academia.edu/Documents/in/Jean-Fran%C3%A7ois_Lyotard?f_ri=125900"},{"id":71586,"name":"New Confucianism","url":"https://www.academia.edu/Documents/in/New_Confucianism?f_ri=125900"},{"id":71587,"name":"Mou Zongsan","url":"https://www.academia.edu/Documents/in/Mou_Zongsan?f_ri=125900"},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900"},{"id":218346,"name":"Nishitani Keiji","url":"https://www.academia.edu/Documents/in/Nishitani_Keiji?f_ri=125900"},{"id":662207,"name":"Ontological Turn","url":"https://www.academia.edu/Documents/in/Ontological_Turn?f_ri=125900"},{"id":2607711,"name":"Cosmotechnics","url":"https://www.academia.edu/Documents/in/Cosmotechnics?f_ri=125900"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_27746147" data-work_id="27746147" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/27746147/THINKING_THROUGH_THE_HEART_OF_A_CHILD_LUO_JINXI_ON_BODY_AND_RITUAL_Ming_Qing_Studies">THINKING THROUGH THE HEART OF A CHILD: LUO JINXI ON BODY AND RITUAL-- Ming Qing Studies</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">In this paper, rather than to simply negate the value of the Taizhou School (especially noteworthy is its attempt to awaken individuality and re-evaluate traditional norms), I will try to demonstrate that besides its seemingly... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_27746147" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">In this paper, rather than to simply negate the value of the Taizhou School (especially noteworthy is its attempt to awaken individuality and re-evaluate traditional norms), I will try to demonstrate that besides its<br />seemingly deconstructive tendency, the legacy of the Taizhou School could also be ascribed another tendency, represented by Luo Jinxi’s notion of body, his view of moral spontaneity, and of the value of communal life, a tendency whose proclaimed aim is to recover social solidarity and underpin ethical norms by a new construal of the meaning of rituals.<br />  The elements of Luo’s thoughts could be encapsulated in three phrases: (1) the heart of a child; (2) forming one body with Heaven, Earth and all things; (3) xiao-ti-ci, three key familial norms representing all communal life and duties. In the following sections, the thought concisely represented abovewill be elucidated at length. Section 2exploreshow Luo departs from the common Neo-Confucian way of seeking purity and tranquility of the heart-mind, and how the notion of the “original heart of a child” opens up a new vision of somatic theory for Luo. Section 3carefully analyzes Luo’s view of the body. Section4 explains how this view of the body lends itself to an appreciation of communal life and values. Based on the above observations, Section 5discusses the significance of ritual in Luo’s thought.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/27746147" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="c2e36ae0d25b64ab59045f4c9de4ead2" rel="nofollow" data-download="{"attachment_id":56353447,"asset_id":27746147,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/56353447/download_file?st=MTczOTg1NDg2Miw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="14806092" href="https://cuhk.academia.edu/ZhengZemian">Zheng Zemian</a><script data-card-contents-for-user="14806092" type="text/json">{"id":14806092,"first_name":"Zheng","last_name":"Zemian","domain_name":"cuhk","page_name":"ZhengZemian","display_name":"Zheng Zemian","profile_url":"https://cuhk.academia.edu/ZhengZemian?f_ri=125900","photo":"https://0.academia-photos.com/14806092/4036944/28521971/s65_zheng.zemian.jpg"}</script></span></span></li><li class="js-paper-rank-work_27746147 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="27746147"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 27746147, container: ".js-paper-rank-work_27746147", }); 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$(".js-view-count[data-work-id=27746147]").text(description); $(".js-view-count-work_27746147").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_27746147").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="27746147"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">4</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="2190" rel="nofollow" href="https://www.academia.edu/Documents/in/Chinese_Studies">Chinese Studies</a>, <script data-card-contents-for-ri="2190" type="text/json">{"id":2190,"name":"Chinese Studies","url":"https://www.academia.edu/Documents/in/Chinese_Studies?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="2839" rel="nofollow" href="https://www.academia.edu/Documents/in/Sinology">Sinology</a>, <script data-card-contents-for-ri="2839" type="text/json">{"id":2839,"name":"Sinology","url":"https://www.academia.edu/Documents/in/Sinology?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="12108" rel="nofollow" href="https://www.academia.edu/Documents/in/China">China</a>, <script data-card-contents-for-ri="12108" type="text/json">{"id":12108,"name":"China","url":"https://www.academia.edu/Documents/in/China?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="125900" rel="nofollow" href="https://www.academia.edu/Documents/in/Neo-Confucianism">Neo-Confucianism</a><script data-card-contents-for-ri="125900" type="text/json">{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=27746147]'), work: {"id":27746147,"title":"THINKING THROUGH THE HEART OF A CHILD: LUO JINXI ON BODY AND RITUAL-- Ming Qing Studies","created_at":"2016-08-13T04:31:48.102-07:00","url":"https://www.academia.edu/27746147/THINKING_THROUGH_THE_HEART_OF_A_CHILD_LUO_JINXI_ON_BODY_AND_RITUAL_Ming_Qing_Studies?f_ri=125900","dom_id":"work_27746147","summary":"In this paper, rather than to simply negate the value of the Taizhou School (especially noteworthy is its attempt to awaken individuality and re-evaluate traditional norms), I will try to demonstrate that besides its\nseemingly deconstructive tendency, the legacy of the Taizhou School could also be ascribed another tendency, represented by Luo Jinxi’s notion of body, his view of moral spontaneity, and of the value of communal life, a tendency whose proclaimed aim is to recover social solidarity and underpin ethical norms by a new construal of the meaning of rituals.\n The elements of Luo’s thoughts could be encapsulated in three phrases: (1) the heart of a child; (2) forming one body with Heaven, Earth and all things; (3) xiao-ti-ci, three key familial norms representing all communal life and duties. In the following sections, the thought concisely represented abovewill be elucidated at length. Section 2exploreshow Luo departs from the common Neo-Confucian way of seeking purity and tranquility of the heart-mind, and how the notion of the “original heart of a child” opens up a new vision of somatic theory for Luo. Section 3carefully analyzes Luo’s view of the body. Section4 explains how this view of the body lends itself to an appreciation of communal life and values. Based on the above observations, Section 5discusses the significance of ritual in Luo’s thought.","downloadable_attachments":[{"id":56353447,"asset_id":27746147,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":14806092,"first_name":"Zheng","last_name":"Zemian","domain_name":"cuhk","page_name":"ZhengZemian","display_name":"Zheng Zemian","profile_url":"https://cuhk.academia.edu/ZhengZemian?f_ri=125900","photo":"https://0.academia-photos.com/14806092/4036944/28521971/s65_zheng.zemian.jpg"}],"research_interests":[{"id":2190,"name":"Chinese Studies","url":"https://www.academia.edu/Documents/in/Chinese_Studies?f_ri=125900","nofollow":true},{"id":2839,"name":"Sinology","url":"https://www.academia.edu/Documents/in/Sinology?f_ri=125900","nofollow":true},{"id":12108,"name":"China","url":"https://www.academia.edu/Documents/in/China?f_ri=125900","nofollow":true},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_49445923" data-work_id="49445923" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/49445923/The_Status_of_Cosmic_Principle_LI_in_Neo_Confucian_Metaphysics">The Status of Cosmic Principle (LI) in Neo-Confucian Metaphysics</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/49445923" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="a500ef2b1e835338ed855df6ae203923" rel="nofollow" data-download="{"attachment_id":67795664,"asset_id":49445923,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/67795664/download_file?st=MTczOTg1NDg2Miw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="1099768" href="https://fullerton.academia.edu/JLiu">JeeLoo Liu</a><script data-card-contents-for-user="1099768" type="text/json">{"id":1099768,"first_name":"JeeLoo","last_name":"Liu","domain_name":"fullerton","page_name":"JLiu","display_name":"JeeLoo Liu","profile_url":"https://fullerton.academia.edu/JLiu?f_ri=125900","photo":"/images/s65_no_pic.png"}</script></span></span></li><li class="js-paper-rank-work_49445923 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="49445923"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 49445923, container: ".js-paper-rank-work_49445923", }); 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$(".js-view-count[data-work-id=49445923]").text(description); $(".js-view-count-work_49445923").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_49445923").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="49445923"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">3</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="803" rel="nofollow" href="https://www.academia.edu/Documents/in/Philosophy">Philosophy</a>, <script data-card-contents-for-ri="803" type="text/json">{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="1020" rel="nofollow" href="https://www.academia.edu/Documents/in/Chinese_Philosophy">Chinese Philosophy</a>, <script data-card-contents-for-ri="1020" type="text/json">{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="125900" rel="nofollow" href="https://www.academia.edu/Documents/in/Neo-Confucianism">Neo-Confucianism</a><script data-card-contents-for-ri="125900" type="text/json">{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=49445923]'), work: {"id":49445923,"title":"The Status of Cosmic Principle (LI) in Neo-Confucian Metaphysics","created_at":"2021-06-28T18:37:45.197-07:00","url":"https://www.academia.edu/49445923/The_Status_of_Cosmic_Principle_LI_in_Neo_Confucian_Metaphysics?f_ri=125900","dom_id":"work_49445923","summary":null,"downloadable_attachments":[{"id":67795664,"asset_id":49445923,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":1099768,"first_name":"JeeLoo","last_name":"Liu","domain_name":"fullerton","page_name":"JLiu","display_name":"JeeLoo Liu","profile_url":"https://fullerton.academia.edu/JLiu?f_ri=125900","photo":"/images/s65_no_pic.png"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=125900","nofollow":true},{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=125900","nofollow":true},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_75060235" data-work_id="75060235" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/75060235/Spreading_the_Word_of_Zhu_Xi_Xu_Heng_s_Vernacular_Confucianism_under_Mongol_Rule_and_Beyond">Spreading the Word of Zhu Xi: Xu Heng’s Vernacular Confucianism under Mongol Rule and Beyond</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The thirteenth century scholar and teacher Xu Heng began as a peasant and a refugee from the chaos of war, but rose to the highest levels of the Yuan dynasty court. He helped to facilitate the translation of neo-Confucian ideas for the... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_75060235" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The thirteenth century scholar and teacher Xu Heng began as a peasant and a refugee from the chaos of war, but rose to the highest levels of the Yuan dynasty court. He helped to facilitate the translation of neo-Confucian ideas for the Mongol rulers, a translation that had to be carried out on multiple levels of language and culture. In particular, he advocated the universality of Confucian models across both ethnicity and class. In so doing, he helped to set a cultural pattern that would persist beyond the Mongol rule and become a foundational aspect of traditional China's legacy.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/75060235" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="e5facb3195614e4e2d9bc18c2ed26e19" rel="nofollow" data-download="{"attachment_id":82982172,"asset_id":75060235,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/82982172/download_file?st=MTczOTg1NDg2Miw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="759712" href="https://anu-au.academia.edu/EstherKlein">Esther Klein</a><script data-card-contents-for-user="759712" type="text/json">{"id":759712,"first_name":"Esther","last_name":"Klein","domain_name":"anu-au","page_name":"EstherKlein","display_name":"Esther Klein","profile_url":"https://anu-au.academia.edu/EstherKlein?f_ri=125900","photo":"https://0.academia-photos.com/759712/257846/50454692/s65_esther.klein.jpg"}</script></span></span></li><li class="js-paper-rank-work_75060235 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="75060235"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 75060235, container: ".js-paper-rank-work_75060235", }); 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He helped to facilitate the translation of neo-Confucian ideas for the Mongol rulers, a translation that had to be carried out on multiple levels of language and culture. In particular, he advocated the universality of Confucian models across both ethnicity and class. In so doing, he helped to set a cultural pattern that would persist beyond the Mongol rule and become a foundational aspect of traditional China's legacy.","downloadable_attachments":[{"id":82982172,"asset_id":75060235,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":759712,"first_name":"Esther","last_name":"Klein","domain_name":"anu-au","page_name":"EstherKlein","display_name":"Esther Klein","profile_url":"https://anu-au.academia.edu/EstherKlein?f_ri=125900","photo":"https://0.academia-photos.com/759712/257846/50454692/s65_esther.klein.jpg"}],"research_interests":[{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology?f_ri=125900","nofollow":true},{"id":26847,"name":"Mongols","url":"https://www.academia.edu/Documents/in/Mongols?f_ri=125900","nofollow":true},{"id":52408,"name":"Literary studies","url":"https://www.academia.edu/Documents/in/Literary_studies?f_ri=125900","nofollow":true},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900","nofollow":true},{"id":257992,"name":"Historical Studies","url":"https://www.academia.edu/Documents/in/Historical_Studies?f_ri=125900"},{"id":1117634,"name":"Parergon","url":"https://www.academia.edu/Documents/in/Parergon?f_ri=125900"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_42636074" data-work_id="42636074" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/42636074/%E5%90%9B%E5%AD%90_Junzi_leadership_in_Singapore_governance_and_human_capital_development">君子 Junzi leadership in Singapore: governance and human capital development</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Purpose-This paper provides insights as to how a Confucian-inspired Junzi style of leadership translates into initiatives toward human capital development in Singapore. After reviewing tripartite governance in Singapore, we discuss the... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_42636074" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Purpose-This paper provides insights as to how a Confucian-inspired Junzi style of leadership translates into initiatives toward human capital development in Singapore. After reviewing tripartite governance in Singapore, we discuss the character of Confucian leadership: how does this value system inform the moral economy of the Singaporean corporatist model and inherently come to impact upon the conception and significance of human capital. Design/methodology/approach-The case approach was employed using multiple sources of secondary data, supplemented by interviews with high-profile informants in Singapore. Multiple sources led to data triangulation in presenting a mutually consistent set of evidence. The paper also draws from a longitudinal observation of Singapore's industrial relations and human resource development (HRD) policies over the last 10 years since the Global Financial Crisis. Findings-Organized along two thematic areas: governance and human capital development, this paper proposes and finds that governance in Singapore displays an institutionalized form of Junzi leadership that translates into policymaking toward human capital development. Originality/value-This paper brings about an Asian perspective of Junzi leadership toward management and governance. The Confucian value system intrinsic to tripartite governance provides an original heuristic lens that helps shed a light on the significance of human capital development in Singapore.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/42636074" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="76ed9c8334f1c1504e3843c13b647a41" rel="nofollow" data-download="{"attachment_id":62841806,"asset_id":42636074,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/62841806/download_file?st=MTczOTg1NDg2Miw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="40793506" href="https://jamescook.academia.edu/AdrianKuah">Adrian T H Kuah (PhD, University of Manchester)</a><script data-card-contents-for-user="40793506" type="text/json">{"id":40793506,"first_name":"Adrian","last_name":"Kuah (PhD, University of Manchester)","domain_name":"jamescook","page_name":"AdrianKuah","display_name":"Adrian T H Kuah (PhD, University of Manchester)","profile_url":"https://jamescook.academia.edu/AdrianKuah?f_ri=125900","photo":"https://0.academia-photos.com/40793506/13735053/34083458/s65_adrian.kuah.jpg"}</script></span></span></li><li class="js-paper-rank-work_42636074 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="42636074"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 42636074, container: ".js-paper-rank-work_42636074", }); 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After reviewing tripartite governance in Singapore, we discuss the character of Confucian leadership: how does this value system inform the moral economy of the Singaporean corporatist model and inherently come to impact upon the conception and significance of human capital. Design/methodology/approach-The case approach was employed using multiple sources of secondary data, supplemented by interviews with high-profile informants in Singapore. Multiple sources led to data triangulation in presenting a mutually consistent set of evidence. The paper also draws from a longitudinal observation of Singapore's industrial relations and human resource development (HRD) policies over the last 10 years since the Global Financial Crisis. Findings-Organized along two thematic areas: governance and human capital development, this paper proposes and finds that governance in Singapore displays an institutionalized form of Junzi leadership that translates into policymaking toward human capital development. Originality/value-This paper brings about an Asian perspective of Junzi leadership toward management and governance. The Confucian value system intrinsic to tripartite governance provides an original heuristic lens that helps shed a light on the significance of human capital development in Singapore.","downloadable_attachments":[{"id":62841806,"asset_id":42636074,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":40793506,"first_name":"Adrian","last_name":"Kuah (PhD, University of Manchester)","domain_name":"jamescook","page_name":"AdrianKuah","display_name":"Adrian T H Kuah (PhD, University of Manchester)","profile_url":"https://jamescook.academia.edu/AdrianKuah?f_ri=125900","photo":"https://0.academia-photos.com/40793506/13735053/34083458/s65_adrian.kuah.jpg"}],"research_interests":[{"id":29,"name":"Industrial And Labor Relations","url":"https://www.academia.edu/Documents/in/Industrial_And_Labor_Relations?f_ri=125900","nofollow":true},{"id":2969,"name":"Leadership","url":"https://www.academia.edu/Documents/in/Leadership?f_ri=125900","nofollow":true},{"id":47767,"name":"Singapore Politics","url":"https://www.academia.edu/Documents/in/Singapore_Politics?f_ri=125900","nofollow":true},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_36961363" data-work_id="36961363" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/36961363/Beyond_the_Western_Paradigm_Confucian_Public_Administration">Beyond the Western 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class="InlineList-item-text" data-has-card-for-ri="799" rel="nofollow" href="https://www.academia.edu/Documents/in/Public_Administration">Public Administration</a>, <script data-card-contents-for-ri="799" type="text/json">{"id":799,"name":"Public Administration","url":"https://www.academia.edu/Documents/in/Public_Administration?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="1031" rel="nofollow" href="https://www.academia.edu/Documents/in/Southeast_Asian_Studies">Southeast Asian Studies</a><script data-card-contents-for-ri="1031" type="text/json">{"id":1031,"name":"Southeast Asian Studies","url":"https://www.academia.edu/Documents/in/Southeast_Asian_Studies?f_ri=125900","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=36961363]'), work: {"id":36961363,"title":"Beyond the Western Paradigm: Confucian Public Administration","created_at":"2018-07-02T11:10:15.444-07:00","url":"https://www.academia.edu/36961363/Beyond_the_Western_Paradigm_Confucian_Public_Administration?f_ri=125900","dom_id":"work_36961363","summary":null,"downloadable_attachments":[{"id":56911386,"asset_id":36961363,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":14421749,"first_name":"Wolfgang","last_name":"Drechsler","domain_name":"ttu-ee","page_name":"WolfgangDrechsler","display_name":"Wolfgang Drechsler","profile_url":"https://ttu-ee.academia.edu/WolfgangDrechsler?f_ri=125900","photo":"https://0.academia-photos.com/14421749/3931959/31851663/s65_wolfgang.drechsler.jpg"}],"research_interests":[{"id":380,"name":"Asian Studies","url":"https://www.academia.edu/Documents/in/Asian_Studies?f_ri=125900","nofollow":true},{"id":387,"name":"Japanese Studies","url":"https://www.academia.edu/Documents/in/Japanese_Studies?f_ri=125900","nofollow":true},{"id":799,"name":"Public Administration","url":"https://www.academia.edu/Documents/in/Public_Administration?f_ri=125900","nofollow":true},{"id":1031,"name":"Southeast Asian Studies","url":"https://www.academia.edu/Documents/in/Southeast_Asian_Studies?f_ri=125900","nofollow":true},{"id":1073,"name":"Public Management","url":"https://www.academia.edu/Documents/in/Public_Management?f_ri=125900"},{"id":4179,"name":"South Korea","url":"https://www.academia.edu/Documents/in/South_Korea?f_ri=125900"},{"id":7396,"name":"Vietnamese History","url":"https://www.academia.edu/Documents/in/Vietnamese_History?f_ri=125900"},{"id":8223,"name":"East Asian Studies","url":"https://www.academia.edu/Documents/in/East_Asian_Studies?f_ri=125900"},{"id":8225,"name":"Taiwan Studies","url":"https://www.academia.edu/Documents/in/Taiwan_Studies?f_ri=125900"},{"id":8787,"name":"Singapore","url":"https://www.academia.edu/Documents/in/Singapore?f_ri=125900"},{"id":12108,"name":"China","url":"https://www.academia.edu/Documents/in/China?f_ri=125900"},{"id":13470,"name":"Comparative Public Administration","url":"https://www.academia.edu/Documents/in/Comparative_Public_Administration?f_ri=125900"},{"id":16655,"name":"Vietnam","url":"https://www.academia.edu/Documents/in/Vietnam?f_ri=125900"},{"id":17158,"name":"Japan","url":"https://www.academia.edu/Documents/in/Japan?f_ri=125900"},{"id":20602,"name":"China studies","url":"https://www.academia.edu/Documents/in/China_studies?f_ri=125900"},{"id":25021,"name":"Hong Kong","url":"https://www.academia.edu/Documents/in/Hong_Kong?f_ri=125900"},{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=125900"},{"id":32116,"name":"Neo-Confucian Philosophy","url":"https://www.academia.edu/Documents/in/Neo-Confucian_Philosophy?f_ri=125900"},{"id":71586,"name":"New Confucianism","url":"https://www.academia.edu/Documents/in/New_Confucianism?f_ri=125900"},{"id":94451,"name":"Taiwan","url":"https://www.academia.edu/Documents/in/Taiwan?f_ri=125900"},{"id":109211,"name":"Confucian Ethics","url":"https://www.academia.edu/Documents/in/Confucian_Ethics?f_ri=125900"},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900"},{"id":219442,"name":"Mainland China","url":"https://www.academia.edu/Documents/in/Mainland_China?f_ri=125900"},{"id":380315,"name":"Public Administration and Policy","url":"https://www.academia.edu/Documents/in/Public_Administration_and_Policy?f_ri=125900"},{"id":1112063,"name":"Japanese Government","url":"https://www.academia.edu/Documents/in/Japanese_Government?f_ri=125900"},{"id":1204911,"name":"Modern Confucianism","url":"https://www.academia.edu/Documents/in/Modern_Confucianism?f_ri=125900"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_42157473" data-work_id="42157473" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/42157473/A_Study_of_the_Neo_Confucian_ideology_in_Gender_Roles_in_Kyung_Sook_Shin_s_Novel_Please_Look_After_Mom_and_The_Girl_Who_Wrote_Loneliness">A Study of the Neo-Confucian ideology in Gender Roles in Kyung Sook Shin’s Novel: Please Look After Mom and The Girl Who Wrote Loneliness</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The socio-cultural conditioning practiced in a society has a direct impact in the perspective of the people of the society. South Korea is one of the developing countries that is rooted in a traditional and social practice that attained... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_42157473" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The socio-cultural conditioning practiced in a society has a direct impact in the perspective of the people of the society. South Korea is one of the developing countries that is rooted in a traditional and social practice that attained transformation over time. This research attempts to analyse the influence of the Neo-Confucianism ideologies which controlled the socio-cultural aspects of South Korea and its prevalence in the dynamics of gender roles in different generation. The study is attempted through South Korean writer Kyung Sook Shin’s two novels, Please Look After Mom (2011) and The Girl Who Wrote Loneliness (2015). The gender role transformation is analysed through cultural and gender studies focusing through South Korea’s traditional gender roles, changes in gender roles through modernisation and the status of women in contemporary South Korea which are reflected in the two novels. The research is limited to the study of the transformation of gender roles in relation to the changing socio-cultural practices of South Korea as a result of industrialisation and westernisation.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/42157473" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="6957bf3a26371670b09820419f6af6b7" rel="nofollow" data-download="{"attachment_id":62298073,"asset_id":42157473,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/62298073/download_file?st=MTczOTg1NDg2Miw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="87974427" href="https://annaunive.academia.edu/NivethithaBharathi">Nivethitha Bharathi</a><script data-card-contents-for-user="87974427" type="text/json">{"id":87974427,"first_name":"Nivethitha","last_name":"Bharathi","domain_name":"annaunive","page_name":"NivethithaBharathi","display_name":"Nivethitha Bharathi","profile_url":"https://annaunive.academia.edu/NivethithaBharathi?f_ri=125900","photo":"https://0.academia-photos.com/87974427/46230924/35790576/s65_nivethitha.bharathi.jpg"}</script></span></span></li><li class="js-paper-rank-work_42157473 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="42157473"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 42157473, container: ".js-paper-rank-work_42157473", }); 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$(".js-view-count[data-work-id=42157473]").text(description); $(".js-view-count-work_42157473").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_42157473").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="42157473"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">10</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="696" rel="nofollow" href="https://www.academia.edu/Documents/in/Gender_Studies">Gender Studies</a>, <script data-card-contents-for-ri="696" type="text/json">{"id":696,"name":"Gender Studies","url":"https://www.academia.edu/Documents/in/Gender_Studies?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="1138" rel="nofollow" href="https://www.academia.edu/Documents/in/Womens_Studies">Women's Studies</a>, <script data-card-contents-for-ri="1138" type="text/json">{"id":1138,"name":"Women's Studies","url":"https://www.academia.edu/Documents/in/Womens_Studies?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="2418" rel="nofollow" href="https://www.academia.edu/Documents/in/Literature">Literature</a>, <script data-card-contents-for-ri="2418" type="text/json">{"id":2418,"name":"Literature","url":"https://www.academia.edu/Documents/in/Literature?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="4179" rel="nofollow" href="https://www.academia.edu/Documents/in/South_Korea">South Korea</a><script data-card-contents-for-ri="4179" type="text/json">{"id":4179,"name":"South Korea","url":"https://www.academia.edu/Documents/in/South_Korea?f_ri=125900","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=42157473]'), work: {"id":42157473,"title":"A Study of the Neo-Confucian ideology in Gender Roles in Kyung Sook Shin’s\nNovel: Please Look After Mom and The Girl Who Wrote Loneliness","created_at":"2020-03-06T20:53:48.602-08:00","url":"https://www.academia.edu/42157473/A_Study_of_the_Neo_Confucian_ideology_in_Gender_Roles_in_Kyung_Sook_Shin_s_Novel_Please_Look_After_Mom_and_The_Girl_Who_Wrote_Loneliness?f_ri=125900","dom_id":"work_42157473","summary":"The socio-cultural conditioning practiced in a society has a direct impact in the perspective of the people of the society. South Korea is one of the developing countries that is rooted in a traditional and social practice that attained transformation over time. This research attempts to analyse the influence of the Neo-Confucianism ideologies which controlled the socio-cultural aspects of South Korea and its prevalence in the dynamics of gender roles in different generation. The study is attempted through South Korean writer Kyung Sook Shin’s two novels, Please Look After Mom (2011) and The Girl Who Wrote Loneliness (2015). The gender role transformation is analysed through cultural and gender studies focusing through South Korea’s traditional gender roles, changes in gender roles through modernisation and the status of women in contemporary South Korea which are reflected in the two novels. The research is limited to the study of the transformation of gender roles in relation to the changing socio-cultural practices of South Korea as a result of industrialisation and westernisation.","downloadable_attachments":[{"id":62298073,"asset_id":42157473,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":87974427,"first_name":"Nivethitha","last_name":"Bharathi","domain_name":"annaunive","page_name":"NivethithaBharathi","display_name":"Nivethitha Bharathi","profile_url":"https://annaunive.academia.edu/NivethithaBharathi?f_ri=125900","photo":"https://0.academia-photos.com/87974427/46230924/35790576/s65_nivethitha.bharathi.jpg"}],"research_interests":[{"id":696,"name":"Gender Studies","url":"https://www.academia.edu/Documents/in/Gender_Studies?f_ri=125900","nofollow":true},{"id":1138,"name":"Women's Studies","url":"https://www.academia.edu/Documents/in/Womens_Studies?f_ri=125900","nofollow":true},{"id":2418,"name":"Literature","url":"https://www.academia.edu/Documents/in/Literature?f_ri=125900","nofollow":true},{"id":4179,"name":"South Korea","url":"https://www.academia.edu/Documents/in/South_Korea?f_ri=125900","nofollow":true},{"id":10943,"name":"Gender Roles","url":"https://www.academia.edu/Documents/in/Gender_Roles?f_ri=125900"},{"id":15655,"name":"Korean History","url":"https://www.academia.edu/Documents/in/Korean_History?f_ri=125900"},{"id":16020,"name":"Korean Literature and Culture","url":"https://www.academia.edu/Documents/in/Korean_Literature_and_Culture?f_ri=125900"},{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=125900"},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900"},{"id":127409,"name":"Korean popular culture","url":"https://www.academia.edu/Documents/in/Korean_popular_culture?f_ri=125900"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_78889146" data-work_id="78889146" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" rel="nofollow" href="https://www.academia.edu/78889146/Zhu_Xi_s_Normative_Realism_and_Internal_Moral_Realism">Zhu Xi’s Normative Realism and Internal Moral Realism</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">This chapter places ZHU Xi’s metaphysics and moral theory in the context of contemporary debates on realism and anti-realism. This chapter distinguishes the notion of li理 (rendered as ‘principle’ in this chapter) in ZHU Xi’s metaphysic... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_78889146" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This chapter places ZHU Xi’s metaphysics and moral theory in the context of contemporary debates on realism and anti-realism. This chapter distinguishes the notion of li理 (rendered as ‘principle’ in this chapter) in ZHU Xi’s metaphysic and the notion of li in his moral philosophy. In ZHU Xi’s metaphysics, this chapter identifies the theme of normative realism, which posits normative principles in the nature of particular things. With regard to ZHU Xi’s moral theory, this chapter defines it as internal moral realism, which locates moral principles within human mind. The two themes constitute an apparent paradox: are normative principles external or internal to human mind? Are humans regulated by outside laws or are they self-regulated? This chapter appeals to some contemporary Chinese scholars’ analyses to resolve this paradox. The conclusion is that ZHU Xi’s normative realism and internal moral realism are two sides of the same coin, because in his moral metaphysics, the objective principles in things themselves are necessarily sustained by the internal moral principle in human mind. Without the latter, the former would have no significance, and yet the former cannot be reduced to the latter. Objective moral principles both exist outside and within human mind.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/78889146" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="1099768" href="https://fullerton.academia.edu/JLiu">JeeLoo Liu</a><script data-card-contents-for-user="1099768" type="text/json">{"id":1099768,"first_name":"JeeLoo","last_name":"Liu","domain_name":"fullerton","page_name":"JLiu","display_name":"JeeLoo Liu","profile_url":"https://fullerton.academia.edu/JLiu?f_ri=125900","photo":"/images/s65_no_pic.png"}</script></span></span></li><li class="js-paper-rank-work_78889146 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="78889146"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 78889146, container: ".js-paper-rank-work_78889146", }); 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This chapter distinguishes the notion of li理 (rendered as ‘principle’ in this chapter) in ZHU Xi’s metaphysic and the notion of li in his moral philosophy. In ZHU Xi’s metaphysics, this chapter identifies the theme of normative realism, which posits normative principles in the nature of particular things. With regard to ZHU Xi’s moral theory, this chapter defines it as internal moral realism, which locates moral principles within human mind. The two themes constitute an apparent paradox: are normative principles external or internal to human mind? Are humans regulated by outside laws or are they self-regulated? This chapter appeals to some contemporary Chinese scholars’ analyses to resolve this paradox. The conclusion is that ZHU Xi’s normative realism and internal moral realism are two sides of the same coin, because in his moral metaphysics, the objective principles in things themselves are necessarily sustained by the internal moral principle in human mind. Without the latter, the former would have no significance, and yet the former cannot be reduced to the latter. Objective moral principles both exist outside and within human mind.","downloadable_attachments":[],"ordered_authors":[{"id":1099768,"first_name":"JeeLoo","last_name":"Liu","domain_name":"fullerton","page_name":"JLiu","display_name":"JeeLoo Liu","profile_url":"https://fullerton.academia.edu/JLiu?f_ri=125900","photo":"/images/s65_no_pic.png"}],"research_interests":[{"id":815,"name":"Epistemology","url":"https://www.academia.edu/Documents/in/Epistemology?f_ri=125900","nofollow":true},{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=125900","nofollow":true},{"id":40589,"name":"Moral Realism","url":"https://www.academia.edu/Documents/in/Moral_Realism?f_ri=125900","nofollow":true},{"id":64833,"name":"Realism","url":"https://www.academia.edu/Documents/in/Realism?f_ri=125900","nofollow":true},{"id":86389,"name":"Philosophical Realism","url":"https://www.academia.edu/Documents/in/Philosophical_Realism?f_ri=125900"},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_33037277" data-work_id="33037277" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/33037277/%E7%9C%9F%E7%90%86%E8%88%87%E6%84%8F%E8%AD%98_%E5%BE%9E%E4%BD%9B%E6%80%A7%E8%AB%96%E7%88%AD%E5%88%B0%E6%9C%B1%E9%99%B8%E7%95%B0%E5%90%8C%E7%9A%84%E4%BA%8C%E7%A8%AE%E5%93%B2%E5%AD%B8%E9%A1%9E%E5%9E%8B_pdf">真理與意識-----從佛性論爭到朱陸異同的二種哲學類型.pdf</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/33037277" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="914c8f49e4646826bc799d9c5855570b" rel="nofollow" data-download="{"attachment_id":53146354,"asset_id":33037277,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/53146354/download_file?st=MTczOTg1NDg2Miw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="43992510" href="https://2zhinanrd.academia.edu/ChenkuoLin">Chen-kuo Lin</a><script data-card-contents-for-user="43992510" type="text/json">{"id":43992510,"first_name":"Chen-kuo","last_name":"Lin","domain_name":"2zhinanrd","page_name":"ChenkuoLin","display_name":"Chen-kuo Lin","profile_url":"https://2zhinanrd.academia.edu/ChenkuoLin?f_ri=125900","photo":"https://0.academia-photos.com/43992510/17531513/17599116/s65_chen-kuo.lin.jpg"}</script></span></span></li><li class="js-paper-rank-work_33037277 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="33037277"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 33037277, container: ".js-paper-rank-work_33037277", }); 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$(".js-view-count[data-work-id=33037277]").text(description); $(".js-view-count-work_33037277").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_33037277").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="33037277"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">3</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="1020" rel="nofollow" href="https://www.academia.edu/Documents/in/Chinese_Philosophy">Chinese Philosophy</a>, <script data-card-contents-for-ri="1020" type="text/json">{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="125900" rel="nofollow" href="https://www.academia.edu/Documents/in/Neo-Confucianism">Neo-Confucianism</a>, <script data-card-contents-for-ri="125900" type="text/json">{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="1297187" rel="nofollow" href="https://www.academia.edu/Documents/in/Chinese_Buddhist_Philosophy">Chinese Buddhist Philosophy</a><script data-card-contents-for-ri="1297187" type="text/json">{"id":1297187,"name":"Chinese Buddhist Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Buddhist_Philosophy?f_ri=125900","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=33037277]'), work: {"id":33037277,"title":"真理與意識-----從佛性論爭到朱陸異同的二種哲學類型.pdf","created_at":"2017-05-16T04:25:03.645-07:00","url":"https://www.academia.edu/33037277/%E7%9C%9F%E7%90%86%E8%88%87%E6%84%8F%E8%AD%98_%E5%BE%9E%E4%BD%9B%E6%80%A7%E8%AB%96%E7%88%AD%E5%88%B0%E6%9C%B1%E9%99%B8%E7%95%B0%E5%90%8C%E7%9A%84%E4%BA%8C%E7%A8%AE%E5%93%B2%E5%AD%B8%E9%A1%9E%E5%9E%8B_pdf?f_ri=125900","dom_id":"work_33037277","summary":null,"downloadable_attachments":[{"id":53146354,"asset_id":33037277,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":43992510,"first_name":"Chen-kuo","last_name":"Lin","domain_name":"2zhinanrd","page_name":"ChenkuoLin","display_name":"Chen-kuo Lin","profile_url":"https://2zhinanrd.academia.edu/ChenkuoLin?f_ri=125900","photo":"https://0.academia-photos.com/43992510/17531513/17599116/s65_chen-kuo.lin.jpg"}],"research_interests":[{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=125900","nofollow":true},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900","nofollow":true},{"id":1297187,"name":"Chinese Buddhist Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Buddhist_Philosophy?f_ri=125900","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_4583535" data-work_id="4583535" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/4583535/Human_Nature_and_Animal_Nature_The_Horak_Debate_and_Its_Philosophical_Significance">Human Nature and Animal Nature: The Horak Debate and Its Philosophical Significance</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Philosophical investigation of human nature has a long, distinguished, and multifaceted history. In the West, from the ancient Greek era to the present times, competing conceptions of human nature were invoked in a variety of ways to... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_4583535" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Philosophical investigation of human nature has a long, distinguished, and multifaceted history. In the West, from the ancient Greek era to the present times, competing conceptions of human nature were invoked in a variety of ways to support a range of ethical positions. In the East, some of the most heated philosophical disputes concerning moral self-cultivation centered on disagreements about human nature. Within the Neo-Confucian tradition that developed out of Korea, issues concerning human nature took center stage in a dispute now known as the “Horak Debate” that began in the 18th Century. This debate, which lasted over a hundred years, provided fascinating discussions of a number of philosophical topics that continue to be explored by contemporary philosophers. Unfortunately, little has been written on this fascinating, historically significant debate within the English-speaking world. In this paper I seek to provide a clear and accessible introduction to the Horak Debate for contemporary philosophers by: (a) historically situating the debate within the tradition of Korean Neo-Confucianism (b) providing a philosophical outline of the Horak Debate and identifying its central points of contention, and (c) demonstrating the debate’s philosophical significance by revealing how some of its key issues are rooted in disagreements that continue to concern contemporary philosophers.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/4583535" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="39a749538662938da81847f2f920db16" rel="nofollow" data-download="{"attachment_id":45859958,"asset_id":4583535,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/45859958/download_file?st=MTczOTg1NDg2Miw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="1266479" href="https://luc.academia.edu/RichardKim">Richard Kim</a><script data-card-contents-for-user="1266479" type="text/json">{"id":1266479,"first_name":"Richard","last_name":"Kim","domain_name":"luc","page_name":"RichardKim","display_name":"Richard Kim","profile_url":"https://luc.academia.edu/RichardKim?f_ri=125900","photo":"https://0.academia-photos.com/1266479/464564/5887759/s65_richard.kim.jpg"}</script></span></span></li><li class="js-paper-rank-work_4583535 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="4583535"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 4583535, container: ".js-paper-rank-work_4583535", }); 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$(".js-view-count[data-work-id=4583535]").text(description); $(".js-view-count-work_4583535").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_4583535").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="4583535"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">4</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="19573" rel="nofollow" href="https://www.academia.edu/Documents/in/Philosophies_of_Human_Nature">Philosophies of Human Nature</a>, <script data-card-contents-for-ri="19573" type="text/json">{"id":19573,"name":"Philosophies of Human Nature","url":"https://www.academia.edu/Documents/in/Philosophies_of_Human_Nature?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="27165" rel="nofollow" href="https://www.academia.edu/Documents/in/Confucianism">Confucianism</a>, <script data-card-contents-for-ri="27165" type="text/json">{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="32121" rel="nofollow" href="https://www.academia.edu/Documents/in/Korean_Philosophy">Korean Philosophy</a>, <script data-card-contents-for-ri="32121" type="text/json">{"id":32121,"name":"Korean Philosophy","url":"https://www.academia.edu/Documents/in/Korean_Philosophy?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="125900" rel="nofollow" href="https://www.academia.edu/Documents/in/Neo-Confucianism">Neo-Confucianism</a><script data-card-contents-for-ri="125900" type="text/json">{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=4583535]'), work: {"id":4583535,"title":"Human Nature and Animal Nature: The Horak Debate and Its Philosophical Significance","created_at":"2013-09-25T06:06:57.658-07:00","url":"https://www.academia.edu/4583535/Human_Nature_and_Animal_Nature_The_Horak_Debate_and_Its_Philosophical_Significance?f_ri=125900","dom_id":"work_4583535","summary":"Philosophical investigation of human nature has a long, distinguished, and multifaceted history. In the West, from the ancient Greek era to the present times, competing conceptions of human nature were invoked in a variety of ways to support a range of ethical positions. In the East, some of the most heated philosophical disputes concerning moral self-cultivation centered on disagreements about human nature. Within the Neo-Confucian tradition that developed out of Korea, issues concerning human nature took center stage in a dispute now known as the “Horak Debate” that began in the 18th Century. This debate, which lasted over a hundred years, provided fascinating discussions of a number of philosophical topics that continue to be explored by contemporary philosophers. Unfortunately, little has been written on this fascinating, historically significant debate within the English-speaking world. In this paper I seek to provide a clear and accessible introduction to the Horak Debate for contemporary philosophers by: (a) historically situating the debate within the tradition of Korean Neo-Confucianism (b) providing a philosophical outline of the Horak Debate and identifying its central points of contention, and (c) demonstrating the debate’s philosophical significance by revealing how some of its key issues are rooted in disagreements that continue to concern contemporary philosophers.","downloadable_attachments":[{"id":45859958,"asset_id":4583535,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":1266479,"first_name":"Richard","last_name":"Kim","domain_name":"luc","page_name":"RichardKim","display_name":"Richard Kim","profile_url":"https://luc.academia.edu/RichardKim?f_ri=125900","photo":"https://0.academia-photos.com/1266479/464564/5887759/s65_richard.kim.jpg"}],"research_interests":[{"id":19573,"name":"Philosophies of Human Nature","url":"https://www.academia.edu/Documents/in/Philosophies_of_Human_Nature?f_ri=125900","nofollow":true},{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=125900","nofollow":true},{"id":32121,"name":"Korean Philosophy","url":"https://www.academia.edu/Documents/in/Korean_Philosophy?f_ri=125900","nofollow":true},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_28436411" data-work_id="28436411" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" rel="nofollow" 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$('*[data-has-card-for-ri-list=28436411]'), work: {"id":28436411,"title":"Visions of the Future: Kang Youwei, Francis Fukuyama and the Notion of Progress in History","created_at":"2016-09-12T16:39:40.054-07:00","url":"https://www.academia.edu/28436411/Visions_of_the_Future_Kang_Youwei_Francis_Fukuyama_and_the_Notion_of_Progress_in_History?f_ri=125900","dom_id":"work_28436411","summary":null,"downloadable_attachments":[{"id":48784423,"asset_id":28436411,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":4664899,"first_name":"Barend","last_name":"Noordam","domain_name":"uni-heidelberg","page_name":"BarendNoordam","display_name":"Barend Noordam","profile_url":"https://uni-heidelberg.academia.edu/BarendNoordam?f_ri=125900","photo":"https://0.academia-photos.com/4664899/1959365/2316200/s65_barend.noordam.jpg"}],"research_interests":[{"id":135,"name":"Intellectual History","url":"https://www.academia.edu/Documents/in/Intellectual_History?f_ri=125900","nofollow":true},{"id":4568,"name":"Liberalism","url":"https://www.academia.edu/Documents/in/Liberalism?f_ri=125900","nofollow":true},{"id":32116,"name":"Neo-Confucian Philosophy","url":"https://www.academia.edu/Documents/in/Neo-Confucian_Philosophy?f_ri=125900","nofollow":true},{"id":39293,"name":"Neo-liberalism","url":"https://www.academia.edu/Documents/in/Neo-liberalism?f_ri=125900","nofollow":true},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900"},{"id":135781,"name":"Fukuyama","url":"https://www.academia.edu/Documents/in/Fukuyama?f_ri=125900"},{"id":158945,"name":"Comparative Intellectual History","url":"https://www.academia.edu/Documents/in/Comparative_Intellectual_History?f_ri=125900"},{"id":1525607,"name":"Kang Youwei","url":"https://www.academia.edu/Documents/in/Kang_Youwei?f_ri=125900"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_41611232" data-work_id="41611232" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/41611232/The_Western_Classical_Music_Industry_In_Postsocialist_China_the_degree_of_PhD_Music_Department_Wang_Weida">The Western Classical Music Industry In Postsocialist China the degree of PhD, Music Department Wang Weida</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/41611232" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa 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itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="2471762" href="https://pointblanklondon.academia.edu/WeidaWang">Weida Wang</a><script data-card-contents-for-user="2471762" type="text/json">{"id":2471762,"first_name":"Weida","last_name":"Wang","domain_name":"pointblanklondon","page_name":"WeidaWang","display_name":"Weida Wang","profile_url":"https://pointblanklondon.academia.edu/WeidaWang?f_ri=125900","photo":"https://0.academia-photos.com/2471762/773341/125635586/s65_weida.wang.jpeg"}</script></span></span></li><li class="js-paper-rank-work_41611232 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="41611232"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 41611232, container: ".js-paper-rank-work_41611232", }); });</script></li><li class="js-percentile-work_41611232 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href="https://www.academia.edu/Documents/in/_History_of_Western_Classical_Music">(History of) Western Classical Music</a><script data-card-contents-for-ri="191625" type="text/json">{"id":191625,"name":"(History of) Western Classical Music","url":"https://www.academia.edu/Documents/in/_History_of_Western_Classical_Music?f_ri=125900","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=41611232]'), work: {"id":41611232,"title":"The Western Classical Music Industry In Postsocialist China the degree of PhD, Music Department Wang Weida","created_at":"2020-01-13T03:11:47.387-08:00","url":"https://www.academia.edu/41611232/The_Western_Classical_Music_Industry_In_Postsocialist_China_the_degree_of_PhD_Music_Department_Wang_Weida?f_ri=125900","dom_id":"work_41611232","summary":null,"downloadable_attachments":[{"id":61766268,"asset_id":41611232,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":2471762,"first_name":"Weida","last_name":"Wang","domain_name":"pointblanklondon","page_name":"WeidaWang","display_name":"Weida Wang","profile_url":"https://pointblanklondon.academia.edu/WeidaWang?f_ri=125900","photo":"https://0.academia-photos.com/2471762/773341/125635586/s65_weida.wang.jpeg"}],"research_interests":[{"id":1987,"name":"Ethnomusicology","url":"https://www.academia.edu/Documents/in/Ethnomusicology?f_ri=125900","nofollow":true},{"id":20602,"name":"China studies","url":"https://www.academia.edu/Documents/in/China_studies?f_ri=125900","nofollow":true},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900","nofollow":true},{"id":191625,"name":"(History of) Western Classical Music","url":"https://www.academia.edu/Documents/in/_History_of_Western_Classical_Music?f_ri=125900","nofollow":true},{"id":754990,"name":"Music and Cultural Industry","url":"https://www.academia.edu/Documents/in/Music_and_Cultural_Industry?f_ri=125900"},{"id":1208324,"name":"Cultrual Studies","url":"https://www.academia.edu/Documents/in/Cultrual_Studies?f_ri=125900"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_7186490" data-work_id="7186490" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a 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Defining Confucian Spirituality in the Modern Chinese Intellectual Context,” (Review article) Monumenta Serica 50 (2002): 441-462. 21 pages.</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_7186490" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. 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Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=125900","nofollow":true},{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=125900","nofollow":true},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_43451073" data-work_id="43451073" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/43451073/%E4%BA%8C%E7%A8%8B%E6%B2%BB%E9%81%93%E8%AB%96%E7%9A%84%E5%85%A7%E6%B6%B5%E5%8F%8A%E5%85%B6%E6%80%9D%E6%83%B3%E5%8F%B2%E8%83%8C%E6%99%AF">二程治道論的內涵及其思想史背景</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The development of the Neo-Confucian philosopher s, Cheng Hao(程顥) and Cheng Yi(程頤) s' system of political thought relied on the eight clauses of Great Learning(大學) as guiding principles. At first, this paper would like to illustrate why... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_43451073" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The development of the Neo-Confucian philosopher s, Cheng Hao(程顥) and Cheng Yi(程頤) s' system of political thought relied on the eight clauses of Great Learning(大學) as guiding principles. At first, this paper would like to illustrate why the eight clauses of Great Learning become the core concept of Cheng brothers' political philosophy. And how their interpretation of their political thought which links up "studying the physical nature (格物), extending knowledge (致知), making will sincere (誠意), rectifying mind (正心), and cultivating character (修身), but separates or develops gradually regulating family (齊家), making state in order (治國), and bringing peace to the world (平天下)". Secondly, it attempts to show how the Cheng brothers built their political theory on the basis of reaching sagehood through spiritual cultivation. Finally, this article traces the intellectual current and to show how the innovation at the core by comparing the Cheng brothers' ideas with other scholars' lectures.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/43451073" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="e6c26b1f87a3d91b28bc86bcbf3e1a90" rel="nofollow" data-download="{"attachment_id":63757693,"asset_id":43451073,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/63757693/download_file?st=MTczOTg1NDg2Miw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="98217787" href="https://independent.academia.edu/YanruJi">Yanru Ji</a><script data-card-contents-for-user="98217787" type="text/json">{"id":98217787,"first_name":"Yanru","last_name":"Ji","domain_name":"independent","page_name":"YanruJi","display_name":"Yanru Ji","profile_url":"https://independent.academia.edu/YanruJi?f_ri=125900","photo":"https://0.academia-photos.com/98217787/21414143/20808451/s65_yanru.ji.jpg"}</script></span></span></li><li class="js-paper-rank-work_43451073 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="43451073"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 43451073, container: ".js-paper-rank-work_43451073", }); 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At first, this paper would like to illustrate why the eight clauses of Great Learning become the core concept of Cheng brothers' political philosophy. And how their interpretation of their political thought which links up \"studying the physical nature (格物), extending knowledge (致知), making will sincere (誠意), rectifying mind (正心), and cultivating character (修身), but separates or develops gradually regulating family (齊家), making state in order (治國), and bringing peace to the world (平天下)\". Secondly, it attempts to show how the Cheng brothers built their political theory on the basis of reaching sagehood through spiritual cultivation. Finally, this article traces the intellectual current and to show how the innovation at the core by comparing the Cheng brothers' ideas with other scholars' lectures.","downloadable_attachments":[{"id":63757693,"asset_id":43451073,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":98217787,"first_name":"Yanru","last_name":"Ji","domain_name":"independent","page_name":"YanruJi","display_name":"Yanru Ji","profile_url":"https://independent.academia.edu/YanruJi?f_ri=125900","photo":"https://0.academia-photos.com/98217787/21414143/20808451/s65_yanru.ji.jpg"}],"research_interests":[{"id":47605,"name":"Cheng Yi","url":"https://www.academia.edu/Documents/in/Cheng_Yi?f_ri=125900","nofollow":true},{"id":47606,"name":"Cheng Hao","url":"https://www.academia.edu/Documents/in/Cheng_Hao?f_ri=125900","nofollow":true},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_12299056" data-work_id="12299056" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/12299056/Front_matter_Samurai_Jesuits_Puppets_and_Bards_The_End_s_of_the_K%C5%8Dwaka_Ballad_%E8%AA%9E%E3%82%8A%E7%89%A9%E6%9C%AB%E6%B5%81%E3%81%AE%E7%A0%94%E7%A9%B6_">Front matter. Samurai, Jesuits, Puppets, and Bards: The End(s) of the Kōwaka Ballad ［語り物末流の研究］</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">パトリック・シュウェマー『語り物末流の研究』プリンストン大学博士論文、２０１５年第一巻　『相模川』の研究：17世紀幸若舞曲の展開１．危険な「棚飾り」：プリンストン大学図書館所蔵『相模川』絵巻の研究２．本居宣長以前の「もののあはれ」：古浄瑠璃『梶原最期しづかあづまくだり』の研究３．反体制文学から徳川幕府の式楽へ：能『相模川』の研究第二巻　バレト写本の研究：日本文学としての、日本語によるキリシタン文学... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_12299056" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">パトリック・シュウェマー『語り物末流の研究』プリンストン大学博士論文、２０１５年<br /><br />第一巻　『相模川』の研究：17世紀幸若舞曲の展開<br />１．危険な「棚飾り」：プリンストン大学図書館所蔵『相模川』絵巻の研究<br />２．本居宣長以前の「もののあはれ」：古浄瑠璃『梶原最期しづかあづまくだり』の研究<br />３．反体制文学から徳川幕府の式楽へ：能『相模川』の研究<br />第二巻　バレト写本の研究：日本文学としての、日本語によるキリシタン文学<br />４．秀吉の伴天連追放令への文学的な反発：『日本に現れた十字架物語』の研究<br />５．イエズス会による幸若言説の摂取：『受難物語』の研究<br />６．キリスト両性説と身内敬語、奪格のヨリと羅文訓読：『受難道具問答』の日本語について<br /><br />第一巻ではそれぞれ、（１）近世大名の社会資本としての豪華絵巻、（２）町人階級の娯楽としての古浄瑠璃、（３）徳川幕府の式楽としての能を、『相模川』という幸若末流の語り物の三バージョンを通して、三章で追究します。第二巻では、第一巻で取り上げた「純日本文学」を比例として、バチカン文庫所蔵のバレト写本より三編を取り上げ、また三章でそれぞれ分析します。まず（４）西・日・葡・伊、諸国語による諸本の伝存する、日本を舞台とした奇跡譚を扱い、予言と成就の順番の整理過程が覗えることから日本語版がもっとも早い詞章を残していることを論証し、イエズス会副管区長コエリョによる奥書から、秀吉の破天連追放令に対するコエリョの九州侵略作戦を支えるための日本向けのプロパガンダとして書かれたということを明らかにします。次に（５）『イエス・キリストのご受難物語』を中心に、幸若舞などの語り物文芸との語誌、常套句、テーマ上の共通点から、語り物文芸のもう一つの末流であることを証明します。最後に（６）『受難道具問答』を中心に、聖母マリアがイエスに対して身内敬語を用いる模様を論じます。なお、神学的解説文では、受身動詞の主語を「—より」で示し、受身の助動詞には「る・らる」ではなく「給ふ」を使うという独特のあり方がイエズス会の羅日動詞活用表にちょうど合致することから、漢文訓読の類似解読法として「羅文訓読」が形成しつつあったということを指摘します。<br /><br />This dissertation is a transversal study of changes undergone by the kōwaka ballad during Japan’s transition from the middle ages of civil war, free exchange with Asia, and European contact, to the orderly domestic and foreign relations of the Edo period. As the kōwaka, which in the sixteenth century had rivaled the noh theatre for warrior patronage, began to change medium, format, and sociopolitical context in the seventeenth century, the traditional view is that it “quickly deteriorated once the samurai began turning to urban fads and foppery.” (Araki 1964) However, my materials tell a different story. Each chapter grows from my transcription, edition, and translation of a previously-undiscussed artifact. An illustrated handscroll of a latter-day ballad in Princeton’s library shows how that format was used for political commentary by Kyoto book craftspeople and their warrior-bureaucrat patrons in the time of Edo’s ascendancy. A libretto held in Paris adapts the same ballad to the early puppet theatre, this time making the main characters female and intensifying the melodramatic sentiment that appealed to the urban commoner class created by Kyoto’s new monetized economy. A noh play extant in three libretti in Tokyo rewrites the same story as an unproblematic paean to shogunal authority, while nevertheless displaying a critical consciousness of the working of ideology. In Volume Two, I introduce three pieces of Jesuit missionary literature in Japanese from a 1591 manuscript in the Vatican Library, whose vocabulary and formulae borrow heavily from the kōwaka. A miracle story set in Japan bears a colophon suggesting its function as a polemic against Hideyoshi’s expulsion edict. A ballad of The Passion of the Christ displays Japanese Jesuit appropriation of kōwaka discourse in its most developed extant form. A devotional meditation on the Instruments of the Passion grapples with a poetic paradox created by the role of honorifics in Japanese, while a theological postscript is rendered in a formulaic, Luso-Japanese discourse created on analogy with Sino-Japanese. Together, these new texts reveal not the kōwaka’s death but its diffusion and renewal along many cultural trajectories during Japan’s transition to early modernity.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/12299056" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="56d4ed3be4d324bc3363327e77281cc8" rel="nofollow" data-download="{"attachment_id":37583558,"asset_id":12299056,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/37583558/download_file?st=MTczOTg1NDg2Miw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="2736813" href="https://musashi.academia.edu/PatrickSchwemmer">Patrick Schwemmer</a><script data-card-contents-for-user="2736813" type="text/json">{"id":2736813,"first_name":"Patrick","last_name":"Schwemmer","domain_name":"musashi","page_name":"PatrickSchwemmer","display_name":"Patrick Schwemmer","profile_url":"https://musashi.academia.edu/PatrickSchwemmer?f_ri=125900","photo":"https://0.academia-photos.com/2736813/885002/14547749/s65_patrick.schwemmer.jpg"}</script></span></span></li><li class="js-paper-rank-work_12299056 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="12299056"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 12299056, container: ".js-paper-rank-work_12299056", }); 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Samurai, Jesuits, Puppets, and Bards: The End(s) of the Kōwaka Ballad ［語り物末流の研究］","created_at":"2015-05-08T13:22:14.296-07:00","url":"https://www.academia.edu/12299056/Front_matter_Samurai_Jesuits_Puppets_and_Bards_The_End_s_of_the_K%C5%8Dwaka_Ballad_%E8%AA%9E%E3%82%8A%E7%89%A9%E6%9C%AB%E6%B5%81%E3%81%AE%E7%A0%94%E7%A9%B6_?f_ri=125900","dom_id":"work_12299056","summary":"パトリック・シュウェマー『語り物末流の研究』プリンストン大学博士論文、２０１５年\n\n第一巻　『相模川』の研究：17世紀幸若舞曲の展開\n１．危険な「棚飾り」：プリンストン大学図書館所蔵『相模川』絵巻の研究\n２．本居宣長以前の「もののあはれ」：古浄瑠璃『梶原最期しづかあづまくだり』の研究\n３．反体制文学から徳川幕府の式楽へ：能『相模川』の研究\n第二巻　バレト写本の研究：日本文学としての、日本語によるキリシタン文学\n４．秀吉の伴天連追放令への文学的な反発：『日本に現れた十字架物語』の研究\n５．イエズス会による幸若言説の摂取：『受難物語』の研究\n６．キリスト両性説と身内敬語、奪格のヨリと羅文訓読：『受難道具問答』の日本語について\n\n第一巻ではそれぞれ、（１）近世大名の社会資本としての豪華絵巻、（２）町人階級の娯楽としての古浄瑠璃、（３）徳川幕府の式楽としての能を、『相模川』という幸若末流の語り物の三バージョンを通して、三章で追究します。第二巻では、第一巻で取り上げた「純日本文学」を比例として、バチカン文庫所蔵のバレト写本より三編を取り上げ、また三章でそれぞれ分析します。まず（４）西・日・葡・伊、諸国語による諸本の伝存する、日本を舞台とした奇跡譚を扱い、予言と成就の順番の整理過程が覗えることから日本語版がもっとも早い詞章を残していることを論証し、イエズス会副管区長コエリョによる奥書から、秀吉の破天連追放令に対するコエリョの九州侵略作戦を支えるための日本向けのプロパガンダとして書かれたということを明らかにします。次に（５）『イエス・キリストのご受難物語』を中心に、幸若舞などの語り物文芸との語誌、常套句、テーマ上の共通点から、語り物文芸のもう一つの末流であることを証明します。最後に（６）『受難道具問答』を中心に、聖母マリアがイエスに対して身内敬語を用いる模様を論じます。なお、神学的解説文では、受身動詞の主語を「—より」で示し、受身の助動詞には「る・らる」ではなく「給ふ」を使うという独特のあり方がイエズス会の羅日動詞活用表にちょうど合致することから、漢文訓読の類似解読法として「羅文訓読」が形成しつつあったということを指摘します。\n\nThis dissertation is a transversal study of changes undergone by the kōwaka ballad during Japan’s transition from the middle ages of civil war, free exchange with Asia, and European contact, to the orderly domestic and foreign relations of the Edo period. As the kōwaka, which in the sixteenth century had rivaled the noh theatre for warrior patronage, began to change medium, format, and sociopolitical context in the seventeenth century, the traditional view is that it “quickly deteriorated once the samurai began turning to urban fads and foppery.” (Araki 1964) However, my materials tell a different story. Each chapter grows from my transcription, edition, and translation of a previously-undiscussed artifact. An illustrated handscroll of a latter-day ballad in Princeton’s library shows how that format was used for political commentary by Kyoto book craftspeople and their warrior-bureaucrat patrons in the time of Edo’s ascendancy. A libretto held in Paris adapts the same ballad to the early puppet theatre, this time making the main characters female and intensifying the melodramatic sentiment that appealed to the urban commoner class created by Kyoto’s new monetized economy. A noh play extant in three libretti in Tokyo rewrites the same story as an unproblematic paean to shogunal authority, while nevertheless displaying a critical consciousness of the working of ideology. In Volume Two, I introduce three pieces of Jesuit missionary literature in Japanese from a 1591 manuscript in the Vatican Library, whose vocabulary and formulae borrow heavily from the kōwaka. A miracle story set in Japan bears a colophon suggesting its function as a polemic against Hideyoshi’s expulsion edict. A ballad of The Passion of the Christ displays Japanese Jesuit appropriation of kōwaka discourse in its most developed extant form. A devotional meditation on the Instruments of the Passion grapples with a poetic paradox created by the role of honorifics in Japanese, while a theological postscript is rendered in a formulaic, Luso-Japanese discourse created on analogy with Sino-Japanese. Together, these new texts reveal not the kōwaka’s death but its diffusion and renewal along many cultural trajectories during Japan’s transition to early modernity.","downloadable_attachments":[{"id":37583558,"asset_id":12299056,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":2736813,"first_name":"Patrick","last_name":"Schwemmer","domain_name":"musashi","page_name":"PatrickSchwemmer","display_name":"Patrick Schwemmer","profile_url":"https://musashi.academia.edu/PatrickSchwemmer?f_ri=125900","photo":"https://0.academia-photos.com/2736813/885002/14547749/s65_patrick.schwemmer.jpg"}],"research_interests":[{"id":109,"name":"Christianity","url":"https://www.academia.edu/Documents/in/Christianity?f_ri=125900","nofollow":true},{"id":387,"name":"Japanese Studies","url":"https://www.academia.edu/Documents/in/Japanese_Studies?f_ri=125900","nofollow":true},{"id":666,"name":"Portuguese and Brazilian 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itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="19809531" href="https://fu-berlin.academia.edu/VladimirGlomb">Vladimir Glomb</a><script data-card-contents-for-user="19809531" type="text/json">{"id":19809531,"first_name":"Vladimir","last_name":"Glomb","domain_name":"fu-berlin","page_name":"VladimirGlomb","display_name":"Vladimir Glomb","profile_url":"https://fu-berlin.academia.edu/VladimirGlomb?f_ri=125900","photo":"https://0.academia-photos.com/19809531/5527105/158503771/s65_vladimir.glomb.jpg"}</script></span></span></li><li class="js-paper-rank-work_8942149 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="8942149"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 8942149, container: ".js-paper-rank-work_8942149", }); });</script></li><li class="js-percentile-work_8942149 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class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_33089521" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Solidly grounded in Chinese primary sources, Neo Confucianism: Metaphysics, Mind, and Morality engages the latest global scholarship to provide an innovative, rigorous, and clear articulation of neo-Confucianism and its application to Western philosophy.<br /><br />Contextualizes neo-Confucianism for contemporary analytic philosophy by engaging with today’s philosophical questions and debates<br />Based on the most recent and influential scholarship on neo-Confucianism, and supported by primary texts in Chinese and cross-cultural secondary literature<br />Presents a cohesive analysis of neo-Confucianism by investigating the metaphysical foundations of neo-Confucian perspectives on the relationship between human nature, human mind, and morality<br />Offers innovative interpretations of neo-Confucian terminology and examines the ideas of eight major philosophers, from Zhou Dunyi and Cheng-Zhu to Zhang Zai and Wang Fuzhi<br />Approaches neo-Confucian concepts in an penetrating yet accessible way</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/33089521" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="8d3a127ea33347d06197410014e2e2cd" rel="nofollow" data-download="{"attachment_id":53189254,"asset_id":33089521,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm 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href="https://www.academia.edu/44900303/_2020e_%E4%BD%9C%E4%B8%BA%E5%8A%A8%E5%8A%9B%E4%B9%8B%E7%9F%A5%E7%9A%84%E5%84%92%E5%AE%B6_%E4%BD%93%E7%9F%A5_%E8%AE%BA_%E6%9D%9C%E7%BB%B4%E6%98%8E%E5%AF%B9%E5%BD%93%E4%BB%A3%E9%81%93%E5%BE%B7%E8%AE%A4%E8%AF%86%E8%AE%BA%E7%9A%84%E8%B4%A1%E7%8C%AE">(2020e) 作为动力之知的儒家“体知”论 ——杜维明对当代道德认识论的贡献</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">“体知”是杜维明提出的一个重要概念，用来说明儒家传统所强调的一种特殊的知识类型。这种知识类型在宋明儒学中被称作“德性之知”，而与“闻见之知”相区别。这种知识有两个主要特征:一方面，要获得这样的知识，不能只靠理智的认知活动，还需要有内心的体验活动;另一方面，这样的知识不只让其拥有者知道孰是孰非，而且还会让他好是恶非、行是除非。这种知识类型既与西方传统认识论强调的命题性知识(knowing-that)不同，也与 20 世纪中叶为赖尔所强调... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_44900303" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">“体知”是杜维明提出的一个重要概念，用来说明儒家传统所强调的一种特殊的知识类型。这种知识类型在宋明儒学中被称作“德性之知”，而与“闻见之知”相区别。这种知识有两个主要特征:一方面，要获得这样的知识，不能只靠理智的认知活动，还需要有内心的体验活动;另一方面，这样的知识不只让其拥有者知道孰是孰非，而且还会让他好是恶非、行是除非。这种知识类型既与西方传统认识论强调的命题性知识(knowing-that)不同，也与 20 世纪中叶为赖尔所强调的能力之知(knowing-how)不同。就其能够驱使其拥有者做出与这种知识相应的行动而言，它是一种动力之知(knowing-to);就这种知识不只是信念(belief)而且也是欲望(desire)而言，它是一种信欲(besire)。在这个意义上，作为动力之知的“体知”概念的提出是对当代认识论特别是道德认识论的一个重要贡献。</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/44900303" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="f51694c6da5fb47f2aae8daf52f03cf1" rel="nofollow" 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作为动力之知的儒家“体知”论 ——杜维明对当代道德认识论的贡献","created_at":"2021-01-13T20:07:00.437-08:00","url":"https://www.academia.edu/44900303/_2020e_%E4%BD%9C%E4%B8%BA%E5%8A%A8%E5%8A%9B%E4%B9%8B%E7%9F%A5%E7%9A%84%E5%84%92%E5%AE%B6_%E4%BD%93%E7%9F%A5_%E8%AE%BA_%E6%9D%9C%E7%BB%B4%E6%98%8E%E5%AF%B9%E5%BD%93%E4%BB%A3%E9%81%93%E5%BE%B7%E8%AE%A4%E8%AF%86%E8%AE%BA%E7%9A%84%E8%B4%A1%E7%8C%AE?f_ri=125900","dom_id":"work_44900303","summary":"“体知”是杜维明提出的一个重要概念，用来说明儒家传统所强调的一种特殊的知识类型。这种知识类型在宋明儒学中被称作“德性之知”，而与“闻见之知”相区别。这种知识有两个主要特征:一方面，要获得这样的知识，不能只靠理智的认知活动，还需要有内心的体验活动;另一方面，这样的知识不只让其拥有者知道孰是孰非，而且还会让他好是恶非、行是除非。这种知识类型既与西方传统认识论强调的命题性知识(knowing-that)不同，也与 20 世纪中叶为赖尔所强调的能力之知(knowing-how)不同。就其能够驱使其拥有者做出与这种知识相应的行动而言，它是一种动力之知(knowing-to);就这种知识不只是信念(belief)而且也是欲望(desire)而言，它是一种信欲(besire)。在这个意义上，作为动力之知的“体知”概念的提出是对当代认识论特别是道德认识论的一个重要贡献。","downloadable_attachments":[{"id":65419767,"asset_id":44900303,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":6519816,"first_name":"Yong","last_name":"Huang","domain_name":"cuhk","page_name":"YongHuang","display_name":"Yong Huang","profile_url":"https://cuhk.academia.edu/YongHuang?f_ri=125900","photo":"https://0.academia-photos.com/6519816/3072880/38660025/s65_yong.huang.jpeg"}],"research_interests":[{"id":815,"name":"Epistemology","url":"https://www.academia.edu/Documents/in/Epistemology?f_ri=125900","nofollow":true},{"id":16358,"name":"Confucian Philosophy","url":"https://www.academia.edu/Documents/in/Confucian_Philosophy?f_ri=125900","nofollow":true},{"id":25071,"name":"Moral 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href="https://www.academia.edu/25438358/Introduction_to_the_Study_of_the_Classic_of_Change_by_Chu_Hsi_Zhu_Xi_">Introduction to the Study of the Classic of Change, by Chu Hsi [Zhu Xi]</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/25438358" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="2728cfb2bab523ca43c1ed6a0c51c26d" rel="nofollow" data-download="{"attachment_id":51878906,"asset_id":25438358,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm 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class="InlineList-item-text" data-has-card-for-ri="80913" rel="nofollow" href="https://www.academia.edu/Documents/in/I_Ching">I Ching</a>, <script data-card-contents-for-ri="80913" type="text/json">{"id":80913,"name":"I Ching","url":"https://www.academia.edu/Documents/in/I_Ching?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="125900" rel="nofollow" href="https://www.academia.edu/Documents/in/Neo-Confucianism">Neo-Confucianism</a><script data-card-contents-for-ri="125900" type="text/json">{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=25438358]'), work: {"id":25438358,"title":"Introduction to the Study of the Classic of Change, by Chu Hsi [Zhu Xi]","created_at":"2016-05-18T14:32:28.790-07:00","url":"https://www.academia.edu/25438358/Introduction_to_the_Study_of_the_Classic_of_Change_by_Chu_Hsi_Zhu_Xi_?f_ri=125900","dom_id":"work_25438358","summary":null,"downloadable_attachments":[{"id":51878906,"asset_id":25438358,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":788953,"first_name":"Joseph","last_name":"Adler","domain_name":"kenyon","page_name":"JosephAdler","display_name":"Joseph A Adler","profile_url":"https://kenyon.academia.edu/JosephAdler?f_ri=125900","photo":"https://0.academia-photos.com/788953/268110/316903/s65_joseph.adler.jpg"}],"research_interests":[{"id":2837,"name":"Chinese Religions","url":"https://www.academia.edu/Documents/in/Chinese_Religions?f_ri=125900","nofollow":true},{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=125900","nofollow":true},{"id":80913,"name":"I Ching","url":"https://www.academia.edu/Documents/in/I_Ching?f_ri=125900","nofollow":true},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_10472772" data-work_id="10472772" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/10472772/_2018e_Evil_in_Neo_Confucianism">(2018e) Evil in Neo-Confucianism</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">For neo-Confucians, the root of evil is to be found in the coarseness and turbid- ness of qi, the vital force. Despite some impressions to the contrary, however, on the one hand, what neo-Confucians really maintain is not simply that... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_10472772" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">For neo-Confucians, the root of evil is to be found in the coarseness and turbid- ness of qi, the vital force. Despite some impressions to the contrary, however, on the one hand, what neo-Confucians really maintain is not simply that those who are endowed with turbid qi are bad people. Rather, those who are endowed with turbid qi will be bad people, if they do not set the will to purify the turbid qi. For this reason, if they actually become bad, then they are still morally responsible for this fall into evil. <br /><br />On the other hand, as Zhu Xi points out, with the exception of rare cases of inborn sages, those who are endowed with qi of better quality will only be less likely to fall into evil as a consequence. They will not be able to enter the realm of sagehood if they do not make the effort to learn to be human. So for Zhu Xi, the impact of one’s natural endowment, either positive or negative, as great as it may be, is always limited, but the impact of learning is unlimited.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/10472772" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="4bad8105757d35e80be3c22dc6f171bb" rel="nofollow" data-download="{"attachment_id":67362332,"asset_id":10472772,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/67362332/download_file?st=MTczOTg1NDg2Miw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="6519816" href="https://cuhk.academia.edu/YongHuang">Yong Huang</a><script data-card-contents-for-user="6519816" type="text/json">{"id":6519816,"first_name":"Yong","last_name":"Huang","domain_name":"cuhk","page_name":"YongHuang","display_name":"Yong Huang","profile_url":"https://cuhk.academia.edu/YongHuang?f_ri=125900","photo":"https://0.academia-photos.com/6519816/3072880/38660025/s65_yong.huang.jpeg"}</script></span></span></li><li class="js-paper-rank-work_10472772 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="10472772"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 10472772, container: ".js-paper-rank-work_10472772", }); 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$(".js-view-count[data-work-id=10472772]").text(description); $(".js-view-count-work_10472772").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_10472772").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="10472772"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">5</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="1020" rel="nofollow" href="https://www.academia.edu/Documents/in/Chinese_Philosophy">Chinese Philosophy</a>, <script data-card-contents-for-ri="1020" type="text/json">{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="1021" rel="nofollow" href="https://www.academia.edu/Documents/in/Comparative_Philosophy">Comparative Philosophy</a>, <script data-card-contents-for-ri="1021" type="text/json">{"id":1021,"name":"Comparative Philosophy","url":"https://www.academia.edu/Documents/in/Comparative_Philosophy?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="27165" rel="nofollow" href="https://www.academia.edu/Documents/in/Confucianism">Confucianism</a>, <script data-card-contents-for-ri="27165" type="text/json">{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="27588" rel="nofollow" href="https://www.academia.edu/Documents/in/Problem_of_Evil">Problem of Evil</a><script data-card-contents-for-ri="27588" type="text/json">{"id":27588,"name":"Problem of Evil","url":"https://www.academia.edu/Documents/in/Problem_of_Evil?f_ri=125900","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=10472772]'), work: {"id":10472772,"title":"(2018e) Evil in Neo-Confucianism","created_at":"2015-02-03T00:30:26.457-08:00","url":"https://www.academia.edu/10472772/_2018e_Evil_in_Neo_Confucianism?f_ri=125900","dom_id":"work_10472772","summary":"For neo-Confucians, the root of evil is to be found in the coarseness and turbid- ness of qi, the vital force. Despite some impressions to the contrary, however, on the one hand, what neo-Confucians really maintain is not simply that those who are endowed with turbid qi are bad people. Rather, those who are endowed with turbid qi will be bad people, if they do not set the will to purify the turbid qi. For this reason, if they actually become bad, then they are still morally responsible for this fall into evil. \n\nOn the other hand, as Zhu Xi points out, with the exception of rare cases of inborn sages, those who are endowed with qi of better quality will only be less likely to fall into evil as a consequence. They will not be able to enter the realm of sagehood if they do not make the effort to learn to be human. So for Zhu Xi, the impact of one’s natural endowment, either positive or negative, as great as it may be, is always limited, but the impact of learning is unlimited.","downloadable_attachments":[{"id":67362332,"asset_id":10472772,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":6519816,"first_name":"Yong","last_name":"Huang","domain_name":"cuhk","page_name":"YongHuang","display_name":"Yong Huang","profile_url":"https://cuhk.academia.edu/YongHuang?f_ri=125900","photo":"https://0.academia-photos.com/6519816/3072880/38660025/s65_yong.huang.jpeg"}],"research_interests":[{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=125900","nofollow":true},{"id":1021,"name":"Comparative 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href="https://www.academia.edu/42108628/%E5%90%8C%E9%84%89_%E5%90%8C%E9%81%93%E8%88%87%E5%AE%97%E9%96%80_%E5%91%A8%E6%B1%9D%E7%99%BB%E7%9A%84%E4%BD%9B%E6%95%99%E7%A4%BE%E7%BE%A4%E4%BA%A4%E5%BE%80%E8%88%87%E5%B1%85%E5%A3%AB%E8%BA%AB%E4%BB%BD%E8%AA%8D%E5%90%8C%E5%95%8F%E9%A1%8C">同鄉、同道與宗門：周汝登的佛教社群交往與居士身份認同問題</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">周汝登作為萬曆王學士人中的一位領袖人物，卻同時與佛教有著密不可分的聯繫，由他的同鄉、同道和當時的宗門高僧構成的佛教社群網絡，先後在不同面向促進了他的佛教認同，其中既包括面向底層的勸善、果報等世俗和社會行為層面，也包括面向精英階層的精妙佛教義理尤其是禪學思想的精神和信仰層面。周汝登幾乎完全認可和接受佛教思想，但他卻始終堅持以儒家士人身份自居，終難以接受佛教徒的身份認同，儘管同時代已經有大量士人通過對「居士」身份的認同進一步放棄了這一區分。這體現出萬曆時期王學士人與佛教徒之間的思... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_42108628" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">周汝登作為萬曆王學士人中的一位領袖人物，卻同時與佛教有著密不可分的聯繫，由他的同鄉、同道和當時的宗門高僧構成的佛教社群網絡，先後在不同面向促進了他的佛教認同，其中既包括面向底層的勸善、果報等世俗和社會行為層面，也包括面向精英階層的精妙佛教義理尤其是禪學思想的精神和信仰層面。周汝登幾乎完全認可和接受佛教思想，但他卻始終堅持以儒家士人身份自居，終難以接受佛教徒的身份認同，儘管同時代已經有大量士人通過對「居士」身份的認同進一步放棄了這一區分。這體現出萬曆時期王學士人與佛教徒之間的思想交流上的互動和身份認同上的張力。</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/42108628" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="4e82ff7a149d5c55a35374c73b8acbd4" rel="nofollow" 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{"id":42108628,"title":"同鄉、同道與宗門：周汝登的佛教社群交往與居士身份認同問題","created_at":"2020-03-01T07:51:11.723-08:00","url":"https://www.academia.edu/42108628/%E5%90%8C%E9%84%89_%E5%90%8C%E9%81%93%E8%88%87%E5%AE%97%E9%96%80_%E5%91%A8%E6%B1%9D%E7%99%BB%E7%9A%84%E4%BD%9B%E6%95%99%E7%A4%BE%E7%BE%A4%E4%BA%A4%E5%BE%80%E8%88%87%E5%B1%85%E5%A3%AB%E8%BA%AB%E4%BB%BD%E8%AA%8D%E5%90%8C%E5%95%8F%E9%A1%8C?f_ri=125900","dom_id":"work_42108628","summary":"周汝登作為萬曆王學士人中的一位領袖人物，卻同時與佛教有著密不可分的聯繫，由他的同鄉、同道和當時的宗門高僧構成的佛教社群網絡，先後在不同面向促進了他的佛教認同，其中既包括面向底層的勸善、果報等世俗和社會行為層面，也包括面向精英階層的精妙佛教義理尤其是禪學思想的精神和信仰層面。周汝登幾乎完全認可和接受佛教思想，但他卻始終堅持以儒家士人身份自居，終難以接受佛教徒的身份認同，儘管同時代已經有大量士人通過對「居士」身份的認同進一步放棄了這一區分。這體現出萬曆時期王學士人與佛教徒之間的思想交流上的互動和身份認同上的張力。","downloadable_attachments":[{"id":62241042,"asset_id":42108628,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":33137320,"first_name":"Ge","last_name":"WANG","domain_name":"shufe","page_name":"GeWANG","display_name":"Ge WANG","profile_url":"https://shufe.academia.edu/GeWANG?f_ri=125900","photo":"https://0.academia-photos.com/33137320/9830399/35629788/s65_ge.wang.jpeg"}],"research_interests":[{"id":2882,"name":"Chinese Buddhism","url":"https://www.academia.edu/Documents/in/Chinese_Buddhism?f_ri=125900","nofollow":true},{"id":12746,"name":"Ming Dynasty","url":"https://www.academia.edu/Documents/in/Ming_Dynasty?f_ri=125900","nofollow":true},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_44581897" data-work_id="44581897" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/44581897/%E8%80%BF%E5%AE%9A%E5%90%91%E7%9A%84_%E4%B8%8D%E5%AE%B9%E5%B7%B2_%E8%AF%B4%E5%8F%8A%E5%85%B6%E5%8D%AB%E9%81%93%E6%84%8F%E8%AF%86">耿定向的 "不容已" 说及其卫道意识</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">在中晚明王学运动中，耿定向是一位学者型官员，他是王学思想市场上的一位执法者。通过对“不容已”宗旨的提揭与阐发，耿定向在一种日用常行的层面认同于王阳明心学思想；但对于儒家正统，耿定向有着强烈的“卫道”意识，通过泰州学派的“格物”论，他强调絜矩之道，实际上就是要坚守儒门矩矱，抵制所谓王学流弊；在异端批判方面，耿定向虽然顺应王学潮流而不辟佛，但其对“心”学的强调并不妥协于佛教，而是接纳佛教，对于不可接纳的一切异端，耿定向则坚决与之划清界限。因此，对于当时诸多异彩纷呈的思想学说，耿定... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_44581897" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">在中晚明王学运动中，耿定向是一位学者型官员，他是王学思想市场上的一位执法者。通过对“不容已”宗旨的提揭与阐发，耿定向在一种日用常行的层面认同于王阳明心学思想；但对于儒家正统，耿定向有着强烈的“卫道”意识，通过泰州学派的“格物”论，他强调絜矩之道，实际上就是要坚守儒门矩矱，抵制所谓王学流弊；在异端批判方面，耿定向虽然顺应王学潮流而不辟佛，但其对“心”学的强调并不妥协于佛教，而是接纳佛教，对于不可接纳的一切异端，耿定向则坚决与之划清界限。因此，对于当时诸多异彩纷呈的思想学说，耿定向考虑的更多是社会和政治效果，这既与其官员身份密不可分，同时也符合儒家的理想追求。</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/44581897" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="af6f782cb8098aeef0b652fcc65208bc" rel="nofollow" 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type="text/json">{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="125900" rel="nofollow" href="https://www.academia.edu/Documents/in/Neo-Confucianism">Neo-Confucianism</a><script data-card-contents-for-ri="125900" type="text/json">{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=44581897]'), work: {"id":44581897,"title":"耿定向的 \"不容已\" 说及其卫道意识","created_at":"2020-11-26T08:26:20.237-08:00","url":"https://www.academia.edu/44581897/%E8%80%BF%E5%AE%9A%E5%90%91%E7%9A%84_%E4%B8%8D%E5%AE%B9%E5%B7%B2_%E8%AF%B4%E5%8F%8A%E5%85%B6%E5%8D%AB%E9%81%93%E6%84%8F%E8%AF%86?f_ri=125900","dom_id":"work_44581897","summary":"在中晚明王学运动中，耿定向是一位学者型官员，他是王学思想市场上的一位执法者。通过对“不容已”宗旨的提揭与阐发，耿定向在一种日用常行的层面认同于王阳明心学思想；但对于儒家正统，耿定向有着强烈的“卫道”意识，通过泰州学派的“格物”论，他强调絜矩之道，实际上就是要坚守儒门矩矱，抵制所谓王学流弊；在异端批判方面，耿定向虽然顺应王学潮流而不辟佛，但其对“心”学的强调并不妥协于佛教，而是接纳佛教，对于不可接纳的一切异端，耿定向则坚决与之划清界限。因此，对于当时诸多异彩纷呈的思想学说，耿定向考虑的更多是社会和政治效果，这既与其官员身份密不可分，同时也符合儒家的理想追求。","downloadable_attachments":[{"id":65039069,"asset_id":44581897,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":33137320,"first_name":"Ge","last_name":"WANG","domain_name":"shufe","page_name":"GeWANG","display_name":"Ge WANG","profile_url":"https://shufe.academia.edu/GeWANG?f_ri=125900","photo":"https://0.academia-photos.com/33137320/9830399/35629788/s65_ge.wang.jpeg"}],"research_interests":[{"id":12746,"name":"Ming Dynasty","url":"https://www.academia.edu/Documents/in/Ming_Dynasty?f_ri=125900","nofollow":true},{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=125900","nofollow":true},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_44319979" data-work_id="44319979" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/44319979/WSP%C3%93%C5%81CZESNA_KONCEPCJA_CIELESNEGO_PI%C4%98KNA_W_REPUBLICE_KOREI_Praca_licencjacka_napisana_pod_kierunkiem_dr_Joanny_Guzik_KRAK%C3%93W_2018">WSPÓŁCZESNA KONCEPCJA CIELESNEGO PIĘKNA W REPUBLICE KOREI Praca licencjacka napisana pod kierunkiem dr Joanny Guzik KRAKÓW 2018</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Niemal każda kultura charakteryzuje się swoją własną, wyjątkową koncepcją atrakcyjności fizycznej. Wyjątkiem nie jest tutaj także Republika Korei. Niniejsza praca ma na celu przybliżenie Czytelnikowi współczesnego, koreańskiego kanonu... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_44319979" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Niemal każda kultura charakteryzuje się swoją własną, wyjątkową koncepcją atrakcyjności fizycznej. Wyjątkiem nie jest tutaj także Republika Korei. Niniejsza praca ma na celu przybliżenie Czytelnikowi współczesnego, koreańskiego kanonu piękna poprzez identyfikację jego wewnętrznych wartości z perspektyw ideologicznych, religijnych i estetycznych. Jest to bardzo zróżnicowane i unikatowe zjawisko, a jego fenomen rozpoznawalny jest dziś niemal na całym świecie. Dodatkowym aspektem omówionym w pracy jest także silny wpływ i presja społeczna odczuwana przez mieszkańców Korei Południowej, związana z obowiązującymi tam sztywnymi standardami atrakcyjności. <br /><br />Almost every known culture distinguishes its own unique concept of physical attractiveness. The Republic of Korea is not an exception here. This thesis aims to acquaint the reader with the contemporary Korean canon of beauty by identifying its internal values from ideological, religious and aesthetic perspectives. It is a very diverse and unprecedented sensation, and its phenomenon is now recognized almost all over the world. An additional aspect discussed in the thesis is also the strong influence and social pressure felt by the residents of South Korea, associated with the rigid standards of physical attractiveness.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/44319979" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="acd2276bc1807a090237f77c9c8a6a28" rel="nofollow" data-download="{"attachment_id":64707891,"asset_id":44319979,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/64707891/download_file?st=MTczOTg1NDg2Miw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="49228152" href="https://uw.academia.edu/KarolinaKulbicka">Karolina Kulbicka</a><script data-card-contents-for-user="49228152" type="text/json">{"id":49228152,"first_name":"Karolina","last_name":"Kulbicka","domain_name":"uw","page_name":"KarolinaKulbicka","display_name":"Karolina Kulbicka","profile_url":"https://uw.academia.edu/KarolinaKulbicka?f_ri=125900","photo":"https://0.academia-photos.com/49228152/18815270/128212471/s65_karolina.kulbicka.jpg"}</script></span></span></li><li class="js-paper-rank-work_44319979 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="44319979"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 44319979, container: ".js-paper-rank-work_44319979", }); 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$(".js-view-count[data-work-id=44319979]").text(description); $(".js-view-count-work_44319979").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_44319979").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="44319979"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">15</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="651" rel="nofollow" href="https://www.academia.edu/Documents/in/Plastic_Surgery">Plastic Surgery</a>, <script data-card-contents-for-ri="651" type="text/json">{"id":651,"name":"Plastic Surgery","url":"https://www.academia.edu/Documents/in/Plastic_Surgery?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="1439" rel="nofollow" href="https://www.academia.edu/Documents/in/Globalization">Globalization</a>, <script data-card-contents-for-ri="1439" type="text/json">{"id":1439,"name":"Globalization","url":"https://www.academia.edu/Documents/in/Globalization?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="3902" rel="nofollow" href="https://www.academia.edu/Documents/in/Korean_Studies">Korean Studies</a>, <script data-card-contents-for-ri="3902" type="text/json">{"id":3902,"name":"Korean Studies","url":"https://www.academia.edu/Documents/in/Korean_Studies?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="4179" rel="nofollow" href="https://www.academia.edu/Documents/in/South_Korea">South Korea</a><script data-card-contents-for-ri="4179" type="text/json">{"id":4179,"name":"South Korea","url":"https://www.academia.edu/Documents/in/South_Korea?f_ri=125900","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=44319979]'), work: {"id":44319979,"title":"WSPÓŁCZESNA KONCEPCJA CIELESNEGO PIĘKNA W REPUBLICE KOREI Praca licencjacka napisana pod kierunkiem dr Joanny Guzik KRAKÓW 2018","created_at":"2020-10-18T02:02:26.233-07:00","url":"https://www.academia.edu/44319979/WSP%C3%93%C5%81CZESNA_KONCEPCJA_CIELESNEGO_PI%C4%98KNA_W_REPUBLICE_KOREI_Praca_licencjacka_napisana_pod_kierunkiem_dr_Joanny_Guzik_KRAK%C3%93W_2018?f_ri=125900","dom_id":"work_44319979","summary":"Niemal każda kultura charakteryzuje się swoją własną, wyjątkową koncepcją atrakcyjności fizycznej. Wyjątkiem nie jest tutaj także Republika Korei. Niniejsza praca ma na celu przybliżenie Czytelnikowi współczesnego, koreańskiego kanonu piękna poprzez identyfikację jego wewnętrznych wartości z perspektyw ideologicznych, religijnych i estetycznych. Jest to bardzo zróżnicowane i unikatowe zjawisko, a jego fenomen rozpoznawalny jest dziś niemal na całym świecie. Dodatkowym aspektem omówionym w pracy jest także silny wpływ i presja społeczna odczuwana przez mieszkańców Korei Południowej, związana z obowiązującymi tam sztywnymi standardami atrakcyjności. \n\nAlmost every known culture distinguishes its own unique concept of physical attractiveness. The Republic of Korea is not an exception here. This thesis aims to acquaint the reader with the contemporary Korean canon of beauty by identifying its internal values from ideological, religious and aesthetic perspectives. It is a very diverse and unprecedented sensation, and its phenomenon is now recognized almost all over the world. An additional aspect discussed in the thesis is also the strong influence and social pressure felt by the residents of South Korea, associated with the rigid standards of physical attractiveness.\n","downloadable_attachments":[{"id":64707891,"asset_id":44319979,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":49228152,"first_name":"Karolina","last_name":"Kulbicka","domain_name":"uw","page_name":"KarolinaKulbicka","display_name":"Karolina Kulbicka","profile_url":"https://uw.academia.edu/KarolinaKulbicka?f_ri=125900","photo":"https://0.academia-photos.com/49228152/18815270/128212471/s65_karolina.kulbicka.jpg"}],"research_interests":[{"id":651,"name":"Plastic Surgery","url":"https://www.academia.edu/Documents/in/Plastic_Surgery?f_ri=125900","nofollow":true},{"id":1439,"name":"Globalization","url":"https://www.academia.edu/Documents/in/Globalization?f_ri=125900","nofollow":true},{"id":3902,"name":"Korean Studies","url":"https://www.academia.edu/Documents/in/Korean_Studies?f_ri=125900","nofollow":true},{"id":4179,"name":"South Korea","url":"https://www.academia.edu/Documents/in/South_Korea?f_ri=125900","nofollow":true},{"id":5272,"name":"Identity (Culture)","url":"https://www.academia.edu/Documents/in/Identity_Culture_?f_ri=125900"},{"id":12693,"name":"Body Image","url":"https://www.academia.edu/Documents/in/Body_Image?f_ri=125900"},{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=125900"},{"id":46528,"name":"Self-Esteem","url":"https://www.academia.edu/Documents/in/Self-Esteem?f_ri=125900"},{"id":63101,"name":"Westernization","url":"https://www.academia.edu/Documents/in/Westernization?f_ri=125900"},{"id":68023,"name":"Beauty","url":"https://www.academia.edu/Documents/in/Beauty?f_ri=125900"},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900"},{"id":127409,"name":"Korean popular culture","url":"https://www.academia.edu/Documents/in/Korean_popular_culture?f_ri=125900"},{"id":276709,"name":"Lookism","url":"https://www.academia.edu/Documents/in/Lookism?f_ri=125900"},{"id":717772,"name":"Korean Culture","url":"https://www.academia.edu/Documents/in/Korean_Culture?f_ri=125900"},{"id":864102,"name":"Standards of Beauty","url":"https://www.academia.edu/Documents/in/Standards_of_Beauty?f_ri=125900"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_42891130 coauthored" data-work_id="42891130" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/42891130/Asian_Philosophical_Texts_Exploring_Hidden_Sources">Asian Philosophical Texts: Exploring Hidden Sources</a></div></div><div class="u-pb4x u-mt3x"></div><ul 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class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="2910329" href="https://edinburgh.academia.edu/TakeshiMorisato">Takeshi Morisato</a><script data-card-contents-for-user="2910329" type="text/json">{"id":2910329,"first_name":"Takeshi","last_name":"Morisato","domain_name":"edinburgh","page_name":"TakeshiMorisato","display_name":"Takeshi Morisato","profile_url":"https://edinburgh.academia.edu/TakeshiMorisato?f_ri=125900","photo":"https://0.academia-photos.com/2910329/974420/26836192/s65_takeshi.morisato.jpeg"}</script></span></span><span class="u-displayInlineBlock InlineList-item-text"> and <span class="u-textDecorationUnderline u-clickable 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data-work_id="41447242" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/41447242/Wang_Anshis_economic_reforms_proto_Keynesian_economic_policy_in_Song_Dynasty_China">Wang Anshi's economic reforms: proto-Keynesian economic policy in Song Dynasty China</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The parallel between the economic reforms of Chinese Song Dynasty Chancellor Wang Anshi and those associated with Keynesianism has been rather neglected so far. However, understanding the original ideas of Wang Anshi’s economic thought... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_41447242" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The parallel between the economic reforms of Chinese Song Dynasty Chancellor Wang Anshi and those associated with Keynesianism has been rather neglected so far. However, understanding the original ideas of Wang Anshi’s economic thought and his reform policies, and comparing those with John Maynard Keynes’, we argue that Wang Anshi’s reforms well deserve the label of “proto-Keynesianism”. Both sides reach a consensus about the importance of government’s expenditure to support aggregate demand, increasing inducement to invest and state control of the economy in order to combat economic depression, especially as regards unemployment.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/41447242" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="9fd4fea59a1270ad2e64956ef30c682e" rel="nofollow" data-download="{"attachment_id":61621916,"asset_id":41447242,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/61621916/download_file?st=MTczOTg1NDg2Miw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="14421749" href="https://ttu-ee.academia.edu/WolfgangDrechsler">Wolfgang Drechsler</a><script data-card-contents-for-user="14421749" type="text/json">{"id":14421749,"first_name":"Wolfgang","last_name":"Drechsler","domain_name":"ttu-ee","page_name":"WolfgangDrechsler","display_name":"Wolfgang Drechsler","profile_url":"https://ttu-ee.academia.edu/WolfgangDrechsler?f_ri=125900","photo":"https://0.academia-photos.com/14421749/3931959/31851663/s65_wolfgang.drechsler.jpg"}</script></span></span><span class="u-displayInlineBlock InlineList-item-text"> and <span class="u-textDecorationUnderline u-clickable InlineList-item-text js-work-more-authors-41447242">+1</span><div class="hidden js-additional-users-41447242"><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a rel="nofollow" href="https://independent.academia.edu/XuanZhao34">Xuan Zhao</a></span></div></div></span><script>(function(){ var popoverSettings = { el: $('.js-work-more-authors-41447242'), placement: 'bottom', hide_delay: 200, html: true, content: function(){ return $('.js-additional-users-41447242').html(); 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However, understanding the original ideas of Wang Anshi’s economic thought and his reform policies, and comparing those with John Maynard Keynes’, we argue that Wang Anshi’s reforms well deserve the label of “proto-Keynesianism”. Both sides reach a consensus about the importance of government’s expenditure to support aggregate demand, increasing inducement to invest and state control of the economy in order to combat economic depression, especially as regards unemployment.","downloadable_attachments":[{"id":61621916,"asset_id":41447242,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":14421749,"first_name":"Wolfgang","last_name":"Drechsler","domain_name":"ttu-ee","page_name":"WolfgangDrechsler","display_name":"Wolfgang Drechsler","profile_url":"https://ttu-ee.academia.edu/WolfgangDrechsler?f_ri=125900","photo":"https://0.academia-photos.com/14421749/3931959/31851663/s65_wolfgang.drechsler.jpg"},{"id":141248337,"first_name":"Xuan","last_name":"Zhao","domain_name":"independent","page_name":"XuanZhao34","display_name":"Xuan Zhao","profile_url":"https://independent.academia.edu/XuanZhao34?f_ri=125900","photo":"/images/s65_no_pic.png"}],"research_interests":[{"id":7176,"name":"Unemployment","url":"https://www.academia.edu/Documents/in/Unemployment?f_ri=125900","nofollow":true},{"id":12743,"name":"Song Dynasty","url":"https://www.academia.edu/Documents/in/Song_Dynasty?f_ri=125900","nofollow":true},{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=125900","nofollow":true},{"id":39039,"name":"Keynesian Economics","url":"https://www.academia.edu/Documents/in/Keynesian_Economics?f_ri=125900","nofollow":true},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900"},{"id":137874,"name":"Chinese economic history","url":"https://www.academia.edu/Documents/in/Chinese_economic_history?f_ri=125900"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div 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Philosophy","url":"https://www.academia.edu/Documents/in/Comparative_Philosophy?f_ri=125900","nofollow":true},{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=125900","nofollow":true},{"id":39950,"name":"Moral Particularism","url":"https://www.academia.edu/Documents/in/Moral_Particularism?f_ri=125900","nofollow":true},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900"},{"id":659065,"name":"Cheng Brothers","url":"https://www.academia.edu/Documents/in/Cheng_Brothers?f_ri=125900"},{"id":992908,"name":"Generalism","url":"https://www.academia.edu/Documents/in/Generalism?f_ri=125900"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_46065005" data-work_id="46065005" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/46065005/%D0%A3%D0%B2%D0%B0%D0%B6%D0%B0%D1%82%D1%8C_%D0%BD%D0%BE_%D0%B4%D0%B5%D1%80%D0%B6%D0%B0%D1%82%D1%8C%D1%81%D1%8F_%D0%BF%D0%BE%D0%BE%D0%B4%D0%B0%D0%BB%D1%8C_%D0%A1%D1%83%D0%B6%D0%B4%D0%B5%D0%BD%D0%B8%D1%8F_%D0%BE_%D0%BD%D0%B0%D0%B2%D1%8F%D1%85_%D0%B8_%D0%B4%D1%83%D1%85%D0%B0%D1%85_%D0%9B%D0%B8_%D0%A7%D0%B6%D0%B8_Give_Respect_but_Keep_Distance_Discourse_on_Ghosts_and_Spirits_by_Li_Zhi">Уважать, но держаться поодаль: «Суждения о навях и духах» Ли Чжи / Give Respect, but Keep Distance: «Discourse on Ghosts and Spirits» by Li Zhi</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Статья является продолжением исследования раздела «Разнородные произведения» («Цза-шу» 雜述) знаменитой «Книги для сожжения» («Фэнь-шу» 焚書) Ли Чжи (李贄, 1527–1602) и представляет первый перевод эссе «Суждения о навях и духах» («Гуй-шэнь... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_46065005" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Статья является продолжением исследования раздела «Разнородные произведения» («Цза-шу» 雜述) знаменитой «Книги для сожжения» («Фэнь-шу» 焚書) Ли Чжи (李贄, 1527–1602) и представляет первый перевод эссе «Суждения о навях и духах» («Гуй-шэнь лунь» 鬼神論). В произведении мыслитель рассуждает о природе этих сверхъестественных сущностей и должном отношении человека к ним, осуждает лицемерие тех, кто неспособен выдерживать уважительную дистанцию с духами, а также критикует идеи Чжу Си о тождестве Неба с принципом, а навей и духов — с благими способностями (лян нэн 良能) пневмы. Яркая особенность эссе — обильное цитирование «Канона стихов» («Ши-цзин» 詩經), который выступает в качестве авторитетного источника, подкрепляющего суждения философа.<br /><br />***<br />The paper continues the research of the chapter «Diverse Writings» (Za shu 雜述) of the famous «Book to Burn» (Fen shu 焚書), opus magnum of the iconoclastic late Ming thinker Li Zhi (李贄, 1527–1602), and presents the first Russian translation of Li Zhi’s essay «Discourse on Ghosts and Spirits» (Gui shen lun 鬼神論). The main topic of the text is the problem of the nature of supernatural beings and people’s proper attitude to them. Li Zhi blames arrogant people for being unable to respectfully keep distance from ghosts and spirits and also criticizes Zhu Xi’s statements, according to which Heaven is the Principle and ghosts and spirits are good abilities (liang neng 良能) of pneuma. The essay is notable for numerous quotations from «The Canon of Verse» (Shi jing 詩經), which serves as an authoritative support for Li Zhi’s argumentation.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/46065005" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="849ba55d0cac45cff747aec59e309eaf" rel="nofollow" data-download="{"attachment_id":66214013,"asset_id":46065005,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/66214013/download_file?st=MTczOTg1NDg2Miw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="3854546" href="https://ivran.academia.edu/%D0%9D%D0%B8%D0%BA%D0%BE%D0%BB%D0%B0%D0%B9%D0%A0%D1%83%D0%B4%D0%B5%D0%BD%D0%BA%D0%BE">Nikolai Rudenko</a><script data-card-contents-for-user="3854546" type="text/json">{"id":3854546,"first_name":"Nikolai","last_name":"Rudenko","domain_name":"ivran","page_name":"НиколайРуденко","display_name":"Nikolai Rudenko","profile_url":"https://ivran.academia.edu/%D0%9D%D0%B8%D0%BA%D0%BE%D0%BB%D0%B0%D0%B9%D0%A0%D1%83%D0%B4%D0%B5%D0%BD%D0%BA%D0%BE?f_ri=125900","photo":"https://0.academia-photos.com/3854546/1415388/21043849/s65_nikolai.rudenko.jpg"}</script></span></span></li><li class="js-paper-rank-work_46065005 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="46065005"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 46065005, container: ".js-paper-rank-work_46065005", }); 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$(".js-view-count[data-work-id=46065005]").text(description); $(".js-view-count-work_46065005").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_46065005").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="46065005"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">7</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="1020" rel="nofollow" href="https://www.academia.edu/Documents/in/Chinese_Philosophy">Chinese Philosophy</a>, <script data-card-contents-for-ri="1020" type="text/json">{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="12108" rel="nofollow" href="https://www.academia.edu/Documents/in/China">China</a>, <script data-card-contents-for-ri="12108" type="text/json">{"id":12108,"name":"China","url":"https://www.academia.edu/Documents/in/China?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="12746" rel="nofollow" href="https://www.academia.edu/Documents/in/Ming_Dynasty">Ming Dynasty</a>, <script data-card-contents-for-ri="12746" type="text/json">{"id":12746,"name":"Ming Dynasty","url":"https://www.academia.edu/Documents/in/Ming_Dynasty?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="16731" rel="nofollow" href="https://www.academia.edu/Documents/in/Chinese_mythology">Chinese mythology</a><script data-card-contents-for-ri="16731" type="text/json">{"id":16731,"name":"Chinese mythology","url":"https://www.academia.edu/Documents/in/Chinese_mythology?f_ri=125900","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=46065005]'), work: {"id":46065005,"title":"Уважать, но держаться поодаль: «Суждения о навях и духах» Ли Чжи / Give Respect, but Keep Distance: «Discourse on Ghosts and Spirits» by Li Zhi","created_at":"2021-04-08T13:16:17.412-07:00","url":"https://www.academia.edu/46065005/%D0%A3%D0%B2%D0%B0%D0%B6%D0%B0%D1%82%D1%8C_%D0%BD%D0%BE_%D0%B4%D0%B5%D1%80%D0%B6%D0%B0%D1%82%D1%8C%D1%81%D1%8F_%D0%BF%D0%BE%D0%BE%D0%B4%D0%B0%D0%BB%D1%8C_%D0%A1%D1%83%D0%B6%D0%B4%D0%B5%D0%BD%D0%B8%D1%8F_%D0%BE_%D0%BD%D0%B0%D0%B2%D1%8F%D1%85_%D0%B8_%D0%B4%D1%83%D1%85%D0%B0%D1%85_%D0%9B%D0%B8_%D0%A7%D0%B6%D0%B8_Give_Respect_but_Keep_Distance_Discourse_on_Ghosts_and_Spirits_by_Li_Zhi?f_ri=125900","dom_id":"work_46065005","summary":"Статья является продолжением исследования раздела «Разнородные произведения» («Цза-шу» 雜述) знаменитой «Книги для сожжения» («Фэнь-шу» 焚書) Ли Чжи (李贄, 1527–1602) и представляет первый перевод эссе «Суждения о навях и духах» («Гуй-шэнь лунь» 鬼神論). В произведении мыслитель рассуждает о природе этих сверхъестественных сущностей и должном отношении человека к ним, осуждает лицемерие тех, кто неспособен выдерживать уважительную дистанцию с духами, а также критикует идеи Чжу Си о тождестве Неба с принципом, а навей и духов — с благими способностями (лян нэн 良能) пневмы. Яркая особенность эссе — обильное цитирование «Канона стихов» («Ши-цзин» 詩經), который выступает в качестве авторитетного источника, подкрепляющего суждения философа.\n\n***\nThe paper continues the research of the chapter «Diverse Writings» (Za shu 雜述) of the famous «Book to Burn» (Fen shu 焚書), opus magnum of the iconoclastic late Ming thinker Li Zhi (李贄, 1527–1602), and presents the first Russian translation of Li Zhi’s essay «Discourse on Ghosts and Spirits» (Gui shen lun 鬼神論). The main topic of the text is the problem of the nature of supernatural beings and people’s proper attitude to them. Li Zhi blames arrogant people for being unable to respectfully keep distance from ghosts and spirits and also criticizes Zhu Xi’s statements, according to which Heaven is the Principle and ghosts and spirits are good abilities (liang neng 良能) of pneuma. The essay is notable for numerous quotations from «The Canon of Verse» (Shi jing 詩經), which serves as an authoritative support for Li Zhi’s argumentation.","downloadable_attachments":[{"id":66214013,"asset_id":46065005,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":3854546,"first_name":"Nikolai","last_name":"Rudenko","domain_name":"ivran","page_name":"НиколайРуденко","display_name":"Nikolai Rudenko","profile_url":"https://ivran.academia.edu/%D0%9D%D0%B8%D0%BA%D0%BE%D0%BB%D0%B0%D0%B9%D0%A0%D1%83%D0%B4%D0%B5%D0%BD%D0%BA%D0%BE?f_ri=125900","photo":"https://0.academia-photos.com/3854546/1415388/21043849/s65_nikolai.rudenko.jpg"}],"research_interests":[{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=125900","nofollow":true},{"id":12108,"name":"China","url":"https://www.academia.edu/Documents/in/China?f_ri=125900","nofollow":true},{"id":12746,"name":"Ming Dynasty","url":"https://www.academia.edu/Documents/in/Ming_Dynasty?f_ri=125900","nofollow":true},{"id":16731,"name":"Chinese mythology","url":"https://www.academia.edu/Documents/in/Chinese_mythology?f_ri=125900","nofollow":true},{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=125900"},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900"},{"id":1129247,"name":"Li Zhi","url":"https://www.academia.edu/Documents/in/Li_Zhi?f_ri=125900"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_40038251" data-work_id="40038251" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/40038251/_2020c_Belief_Desire_and_Besire_Slote_and_Wang_Yangming_on_Moral_Motivation">(2020c) Belief, Desire, and Besire: Slote and Wang Yangming on Moral Motivation</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The Humean belief-desire model is still the mainstream theory of moral motivation, according to which an agent is motivated to act if the person has a desire, which is coupled with a means-end belief of the agent that this desire can be... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_40038251" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The Humean belief-desire model is still the mainstream theory of moral motivation, according to which an agent is motivated to act if the person has a desire, which is coupled with a means-end belief of the agent that this desire can be served by a particular action (section 2). In contemporary philosophical scene, there are some anti-Humeans, mostly rationalists, who claim that belief alone is sufficient to motivate a person; and there are also some anti-Humeans, mostly emotivists, who claim that there is no such a thing as moral belief: if it is moral, it is not a belief but merely an emotion, and if it is a belief, then it has nothing to do with moral motivation. However, this paper is interested in a third group of anti-Humeans, who agree with Humeans that both belief and desire are needed to motivate a person to act, but belief and desire here are not two separate mental states but, instead, form a single, unitary one, the so-called besire. This paper will focus on Michael Slote as a representative of this third group of anti-Humeans (section 3). Recongizing significant contributions that Slote’s idea of besire makes to the issue of moral motivation (although his main concern is philosophy of mind), this essay will also reveal some of its limitations, which it argues can be overcome by Wang Yangming’s conception of liangzhi, literally “good knowledge,” a kind of besire (section 4). The essay concludes with a brief summary of the main arguments.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/40038251" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="cbdc0b94fe9eff763a897328a7e644d7" rel="nofollow" data-download="{"attachment_id":64955521,"asset_id":40038251,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/64955521/download_file?st=MTczOTg1NDg2Miw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="6519816" href="https://cuhk.academia.edu/YongHuang">Yong Huang</a><script data-card-contents-for-user="6519816" type="text/json">{"id":6519816,"first_name":"Yong","last_name":"Huang","domain_name":"cuhk","page_name":"YongHuang","display_name":"Yong Huang","profile_url":"https://cuhk.academia.edu/YongHuang?f_ri=125900","photo":"https://0.academia-photos.com/6519816/3072880/38660025/s65_yong.huang.jpeg"}</script></span></span></li><li class="js-paper-rank-work_40038251 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="40038251"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 40038251, container: ".js-paper-rank-work_40038251", }); 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$(".js-view-count[data-work-id=40038251]").text(description); $(".js-view-count-work_40038251").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_40038251").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="40038251"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">7</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="12677" rel="nofollow" href="https://www.academia.edu/Documents/in/Desire">Desire</a>, <script data-card-contents-for-ri="12677" type="text/json">{"id":12677,"name":"Desire","url":"https://www.academia.edu/Documents/in/Desire?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="15445" rel="nofollow" href="https://www.academia.edu/Documents/in/Michael_Slote_Philosophy_">Michael Slote (Philosophy)</a>, <script data-card-contents-for-ri="15445" type="text/json">{"id":15445,"name":"Michael Slote (Philosophy)","url":"https://www.academia.edu/Documents/in/Michael_Slote_Philosophy_?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="19942" rel="nofollow" href="https://www.academia.edu/Documents/in/David_Hume">David Hume</a>, <script data-card-contents-for-ri="19942" type="text/json">{"id":19942,"name":"David Hume","url":"https://www.academia.edu/Documents/in/David_Hume?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="46406" rel="nofollow" href="https://www.academia.edu/Documents/in/Motivation">Motivation</a><script data-card-contents-for-ri="46406" type="text/json">{"id":46406,"name":"Motivation","url":"https://www.academia.edu/Documents/in/Motivation?f_ri=125900","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=40038251]'), work: {"id":40038251,"title":"(2020c) Belief, Desire, and Besire: Slote and Wang Yangming on Moral Motivation","created_at":"2019-08-08T05:55:03.470-07:00","url":"https://www.academia.edu/40038251/_2020c_Belief_Desire_and_Besire_Slote_and_Wang_Yangming_on_Moral_Motivation?f_ri=125900","dom_id":"work_40038251","summary":"The Humean belief-desire model is still the mainstream theory of moral motivation, according to which an agent is motivated to act if the person has a desire, which is coupled with a means-end belief of the agent that this desire can be served by a particular action (section 2). In contemporary philosophical scene, there are some anti-Humeans, mostly rationalists, who claim that belief alone is sufficient to motivate a person; and there are also some anti-Humeans, mostly emotivists, who claim that there is no such a thing as moral belief: if it is moral, it is not a belief but merely an emotion, and if it is a belief, then it has nothing to do with moral motivation. However, this paper is interested in a third group of anti-Humeans, who agree with Humeans that both belief and desire are needed to motivate a person to act, but belief and desire here are not two separate mental states but, instead, form a single, unitary one, the so-called besire. This paper will focus on Michael Slote as a representative of this third group of anti-Humeans (section 3). Recongizing significant contributions that Slote’s idea of besire makes to the issue of moral motivation (although his main concern is philosophy of mind), this essay will also reveal some of its limitations, which it argues can be overcome by Wang Yangming’s conception of liangzhi, literally “good knowledge,” a kind of besire (section 4). The essay concludes with a brief summary of the main arguments. ","downloadable_attachments":[{"id":64955521,"asset_id":40038251,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":6519816,"first_name":"Yong","last_name":"Huang","domain_name":"cuhk","page_name":"YongHuang","display_name":"Yong Huang","profile_url":"https://cuhk.academia.edu/YongHuang?f_ri=125900","photo":"https://0.academia-photos.com/6519816/3072880/38660025/s65_yong.huang.jpeg"}],"research_interests":[{"id":12677,"name":"Desire","url":"https://www.academia.edu/Documents/in/Desire?f_ri=125900","nofollow":true},{"id":15445,"name":"Michael Slote (Philosophy)","url":"https://www.academia.edu/Documents/in/Michael_Slote_Philosophy_?f_ri=125900","nofollow":true},{"id":19942,"name":"David Hume","url":"https://www.academia.edu/Documents/in/David_Hume?f_ri=125900","nofollow":true},{"id":46406,"name":"Motivation","url":"https://www.academia.edu/Documents/in/Motivation?f_ri=125900","nofollow":true},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=125900"},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900"},{"id":180300,"name":"Beliefs and attitudes","url":"https://www.academia.edu/Documents/in/Beliefs_and_attitudes?f_ri=125900"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_9838890" data-work_id="9838890" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/9838890/Reinventing_the_Barbarian_Rhetorical_and_Philosophical_Uses_of_the_Yi_Di_in_Mid_Imperial_China_600_1300_Preview_">Reinventing the Barbarian: Rhetorical and Philosophical Uses of the Yi-Di in Mid-Imperial China, 600-1300 (Preview)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">This dissertation proposes a new framework for understanding changing Chinese ideas about barbarians (Yi-Di) and barbarism during the Tang (618–907) and Song (960–1276) periods. Much previous scholarship has drawn a sharp contrast between... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_9838890" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This dissertation proposes a new framework for understanding changing Chinese ideas about barbarians (Yi-Di) and barbarism during the Tang (618–907) and Song (960–1276) periods. Much previous scholarship has drawn a sharp contrast between what is characterized as a “cosmopolitan” early Tang period (618–755) and the growing xenophobic ethnocentrism ascribed to the late Tang (756–907) and Song periods. I argue that this view underestimates the importance of ethnocentric tropes in early Tang political rhetoric and also overlooks the emergence of a new and arguably less ethnocentric interpretation of the classical Chinese-barbarian dichotomy in the late Tang and Song. This new interpretation originated as a rhetorical trope in the ninth century before developing into a true philosophical concept in the eleventh, the key figures in this process being the polemicist Han Yu (768–824) and the Daoxue moral philosophers (or “Neo-Confucians”). The new interpretation of the Chinese-barbarian dichotomy was characterized by a fluid, shifting boundary between Chineseness and barbarism, predicated on Classicist (“Confucian”) moral standards rather than ethnic, racial, or geopolitical boundaries. Modern historians have termed this interpretation of Chinese identity as “culturalism,” on the assumption that it was centered on “culture” instead of “race,” and have followed Han Yu and the Daoxue philosophers in identifying Confucius himself as its originator. My dissertation revises this picture by demonstrating that the so-called “culturalist” interpretation was the product of a new discourse on ideological orthodoxy and morality that involved representing any deviation from Classicist values as a descent into barbarism. The core of this new discourse was thus an attempt at making Classicist ideology and morality (not “culture” per se) essential to the definition of Chinese ethnic identity, but its users also generally chose not to undermine their ethnic identities by acknowledging the possibility that barbarians could become Chinese by becoming good Classicists. The resulting tension or dilemma between moralistic and ethnocentric understandings of barbarism remained unresolved until the Mongol conquest of the Southern Song (1127–1276) led to the ethnocentric understanding’s temporary eclipse.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/9838890" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="72de0a70bfd03775e838e2de67c942ed" rel="nofollow" data-download="{"attachment_id":36005055,"asset_id":9838890,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/36005055/download_file?st=MTczOTg1NDg2Miw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="5231886" href="https://denison.academia.edu/ShaoyunYang">Shao-yun Yang</a><script data-card-contents-for-user="5231886" type="text/json">{"id":5231886,"first_name":"Shao-yun","last_name":"Yang","domain_name":"denison","page_name":"ShaoyunYang","display_name":"Shao-yun Yang","profile_url":"https://denison.academia.edu/ShaoyunYang?f_ri=125900","photo":"https://0.academia-photos.com/5231886/2537914/149333292/s65_shao-yun.yang.jpg"}</script></span></span></li><li class="js-paper-rank-work_9838890 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="9838890"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 9838890, container: ".js-paper-rank-work_9838890", }); 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$(".js-view-count[data-work-id=9838890]").text(description); $(".js-view-count-work_9838890").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_9838890").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="9838890"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">12</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="7242" rel="nofollow" href="https://www.academia.edu/Documents/in/Tang_Dynasty">Tang Dynasty</a>, <script data-card-contents-for-ri="7242" type="text/json">{"id":7242,"name":"Tang Dynasty","url":"https://www.academia.edu/Documents/in/Tang_Dynasty?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="12743" rel="nofollow" href="https://www.academia.edu/Documents/in/Song_Dynasty">Song Dynasty</a>, <script data-card-contents-for-ri="12743" type="text/json">{"id":12743,"name":"Song Dynasty","url":"https://www.academia.edu/Documents/in/Song_Dynasty?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="26850" rel="nofollow" href="https://www.academia.edu/Documents/in/Chinese_history_History_">Chinese history (History)</a>, <script data-card-contents-for-ri="26850" type="text/json">{"id":26850,"name":"Chinese history (History)","url":"https://www.academia.edu/Documents/in/Chinese_history_History_?f_ri=125900","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="33766" rel="nofollow" href="https://www.academia.edu/Documents/in/China_Tang_Song_Dynasties">China Tang~Song Dynasties</a><script data-card-contents-for-ri="33766" type="text/json">{"id":33766,"name":"China Tang~Song Dynasties","url":"https://www.academia.edu/Documents/in/China_Tang_Song_Dynasties?f_ri=125900","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=9838890]'), work: {"id":9838890,"title":"Reinventing the Barbarian: Rhetorical and Philosophical Uses of the Yi-Di in Mid-Imperial China, 600-1300 (Preview)","created_at":"2014-12-19T06:52:39.075-08:00","url":"https://www.academia.edu/9838890/Reinventing_the_Barbarian_Rhetorical_and_Philosophical_Uses_of_the_Yi_Di_in_Mid_Imperial_China_600_1300_Preview_?f_ri=125900","dom_id":"work_9838890","summary":"This dissertation proposes a new framework for understanding changing Chinese ideas about barbarians (Yi-Di) and barbarism during the Tang (618–907) and Song (960–1276) periods. Much previous scholarship has drawn a sharp contrast between what is characterized as a “cosmopolitan” early Tang period (618–755) and the growing xenophobic ethnocentrism ascribed to the late Tang (756–907) and Song periods. I argue that this view underestimates the importance of ethnocentric tropes in early Tang political rhetoric and also overlooks the emergence of a new and arguably less ethnocentric interpretation of the classical Chinese-barbarian dichotomy in the late Tang and Song. This new interpretation originated as a rhetorical trope in the ninth century before developing into a true philosophical concept in the eleventh, the key figures in this process being the polemicist Han Yu (768–824) and the Daoxue moral philosophers (or “Neo-Confucians”). The new interpretation of the Chinese-barbarian dichotomy was characterized by a fluid, shifting boundary between Chineseness and barbarism, predicated on Classicist (“Confucian”) moral standards rather than ethnic, racial, or geopolitical boundaries. Modern historians have termed this interpretation of Chinese identity as “culturalism,” on the assumption that it was centered on “culture” instead of “race,” and have followed Han Yu and the Daoxue philosophers in identifying Confucius himself as its originator. My dissertation revises this picture by demonstrating that the so-called “culturalist” interpretation was the product of a new discourse on ideological orthodoxy and morality that involved representing any deviation from Classicist values as a descent into barbarism. The core of this new discourse was thus an attempt at making Classicist ideology and morality (not “culture” per se) essential to the definition of Chinese ethnic identity, but its users also generally chose not to undermine their ethnic identities by acknowledging the possibility that barbarians could become Chinese by becoming good Classicists. The resulting tension or dilemma between moralistic and ethnocentric understandings of barbarism remained unresolved until the Mongol conquest of the Southern Song (1127–1276) led to the ethnocentric understanding’s temporary eclipse.","downloadable_attachments":[{"id":36005055,"asset_id":9838890,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":5231886,"first_name":"Shao-yun","last_name":"Yang","domain_name":"denison","page_name":"ShaoyunYang","display_name":"Shao-yun Yang","profile_url":"https://denison.academia.edu/ShaoyunYang?f_ri=125900","photo":"https://0.academia-photos.com/5231886/2537914/149333292/s65_shao-yun.yang.jpg"}],"research_interests":[{"id":7242,"name":"Tang Dynasty","url":"https://www.academia.edu/Documents/in/Tang_Dynasty?f_ri=125900","nofollow":true},{"id":12743,"name":"Song Dynasty","url":"https://www.academia.edu/Documents/in/Song_Dynasty?f_ri=125900","nofollow":true},{"id":26850,"name":"Chinese history (History)","url":"https://www.academia.edu/Documents/in/Chinese_history_History_?f_ri=125900","nofollow":true},{"id":33766,"name":"China Tang~Song Dynasties","url":"https://www.academia.edu/Documents/in/China_Tang_Song_Dynasties?f_ri=125900","nofollow":true},{"id":42198,"name":"Barbarians Perception","url":"https://www.academia.edu/Documents/in/Barbarians_Perception?f_ri=125900"},{"id":48798,"name":"Barbarians","url":"https://www.academia.edu/Documents/in/Barbarians?f_ri=125900"},{"id":89453,"name":"Chineseness","url":"https://www.academia.edu/Documents/in/Chineseness?f_ri=125900"},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900"},{"id":255364,"name":"Comparative Greco-Roman and Zhou-Han-Tang China","url":"https://www.academia.edu/Documents/in/Comparative_Greco-Roman_and_Zhou-Han-Tang_China?f_ri=125900"},{"id":276927,"name":"Ethnicity and Identity in the Medieval Period","url":"https://www.academia.edu/Documents/in/Ethnicity_and_Identity_in_the_Medieval_Period?f_ri=125900"},{"id":978886,"name":"Barbarism","url":"https://www.academia.edu/Documents/in/Barbarism?f_ri=125900"},{"id":987915,"name":"Chinese Culture and Identity","url":"https://www.academia.edu/Documents/in/Chinese_Culture_and_Identity?f_ri=125900"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_45051029" data-work_id="45051029" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/45051029/%E6%9C%B1%E7%86%B9%E7%9A%84%E5%91%8A%E5%AD%90%E5%92%8C%E9%99%B8%E4%B9%9D%E6%B7%B5%E7%9A%84%E5%91%8A%E5%AD%90_%E4%BB%A5%E5%B0%8D_%E4%B8%8D%E5%8B%95%E5%BF%83_%E7%9A%84%E8%A9%AE%E9%87%8B%E7%88%B2%E4%B8%AD%E5%BF%83">朱熹的告子和陸九淵的告子 --以對"不動心"的詮釋爲中心</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Zhu Xi 朱熹 draws a parallel between the philosophies of Lu Jiuyuan 陸九淵 and of Gaozi 告子 more than several times. Would Lu agree to this supposed similarity? In an epistle to Zhu Xi written in 1188, Lu describes their debate over Gaozi’s... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_45051029" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Zhu Xi 朱熹 draws a parallel between the philosophies of Lu Jiuyuan 陸九淵 and of Gaozi 告子 more than several times. Would Lu agree to this supposed similarity? In an epistle to Zhu Xi written in 1188, Lu describes their debate over Gaozi’s unmoved mind (budongxin 不動心) which took place in 1181 at the Bailudong 白鹿洞 Academy in Nankang 南康. According to this epistle,<br />the two expressed conflicting views on the earlier philosopher so strongly as to call each other “Gaozi” in an offensive manner. This dissension largely results from their dissimilar interpretations of the concept of  budongxin. Zhu Xi interprets this concept as buhuo 不惑 which means not only fearless but more importantly no doubt or query. Therefore, Zhu Xi emphasizes “understanding words” (zhiyan 知言) and “penetrating the principle” (qiongli窮理), and argues that one should first understand words before nurturing one’s qi (yangqi 養氣). In contrast, Lu Jiuyuan understands budongxin as a method of moral cultivation to attain Confucius’s “standing firmly at thirty” (sanshi er li 三十而立). In other words, it is a way of establishing oneself as a true<br />moral agent. Unlike Zhu, Lu makes no mention of zhiyan when he discusses budongxin; he only refers to yangqi. As a result, he fails to explain where human morality originates from, and how one establishes oneself as a moral agent. According to Lu, understanding words is a prerequisite for knowing others (zhiren 知人). Knowing others does not mean understanding one’s outward actions but it means perceiving the true virtue (de 德) of others. Its aim is to fully grasp and rightly criticize false theories and actions. Therefore, according to Lu, one can understand words after completely understanding dao<br />道, that is, after succeeding in moral cultivation. In other words, Lu believes that one can understand words only after one becomes a true moral agent by nurturing qi. The different positions between Lu and Zhu are inherited and further analyzed by Wang Fuzhi 王夫之 and Huang Zongxi 黃宗羲 respectively, and exert profound influence on many traditional annotators as well as modern<br />scholars such as Tang Junyi 唐君毅, Li Minghui 李明暉, and David S. Nivison.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/45051029" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="5f33cb2fd08f66b3e8c58b00f88ec791" rel="nofollow" data-download="{"attachment_id":65604638,"asset_id":45051029,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/65604638/download_file?st=MTczOTg1NDg2Miw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="103107571" href="https://snu-kr.academia.edu/WontaeChang">Wontae Chang</a><script data-card-contents-for-user="103107571" type="text/json">{"id":103107571,"first_name":"Wontae","last_name":"Chang","domain_name":"snu-kr","page_name":"WontaeChang","display_name":"Wontae Chang","profile_url":"https://snu-kr.academia.edu/WontaeChang?f_ri=125900","photo":"https://0.academia-photos.com/103107571/24938016/23759921/s65_matchfactory.d.jpg"}</script></span></span></li><li class="js-paper-rank-work_45051029 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="45051029"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 45051029, container: ".js-paper-rank-work_45051029", }); 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Would Lu agree to this supposed similarity? In an epistle to Zhu Xi written in 1188, Lu describes their debate over Gaozi’s unmoved mind (budongxin 不動心) which took place in 1181 at the Bailudong 白鹿洞 Academy in Nankang 南康. According to this epistle,\nthe two expressed conflicting views on the earlier philosopher so strongly as to call each other “Gaozi” in an offensive manner. This dissension largely results from their dissimilar interpretations of the concept of budongxin. Zhu Xi interprets this concept as buhuo 不惑 which means not only fearless but more importantly no doubt or query. Therefore, Zhu Xi emphasizes “understanding words” (zhiyan 知言) and “penetrating the principle” (qiongli窮理), and argues that one should first understand words before nurturing one’s qi (yangqi 養氣). In contrast, Lu Jiuyuan understands budongxin as a method of moral cultivation to attain Confucius’s “standing firmly at thirty” (sanshi er li 三十而立). In other words, it is a way of establishing oneself as a true\nmoral agent. Unlike Zhu, Lu makes no mention of zhiyan when he discusses budongxin; he only refers to yangqi. As a result, he fails to explain where human morality originates from, and how one establishes oneself as a moral agent. According to Lu, understanding words is a prerequisite for knowing others (zhiren 知人). Knowing others does not mean understanding one’s outward actions but it means perceiving the true virtue (de 德) of others. Its aim is to fully grasp and rightly criticize false theories and actions. Therefore, according to Lu, one can understand words after completely understanding dao\n道, that is, after succeeding in moral cultivation. In other words, Lu believes that one can understand words only after one becomes a true moral agent by nurturing qi. The different positions between Lu and Zhu are inherited and further analyzed by Wang Fuzhi 王夫之 and Huang Zongxi 黃宗羲 respectively, and exert profound influence on many traditional annotators as well as modern\nscholars such as Tang Junyi 唐君毅, Li Minghui 李明暉, and David S. Nivison.","downloadable_attachments":[{"id":65604638,"asset_id":45051029,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":103107571,"first_name":"Wontae","last_name":"Chang","domain_name":"snu-kr","page_name":"WontaeChang","display_name":"Wontae Chang","profile_url":"https://snu-kr.academia.edu/WontaeChang?f_ri=125900","photo":"https://0.academia-photos.com/103107571/24938016/23759921/s65_matchfactory.d.jpg"}],"research_interests":[{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=125900","nofollow":true},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900","nofollow":true},{"id":344174,"name":"Mengzi","url":"https://www.academia.edu/Documents/in/Mengzi?f_ri=125900","nofollow":true},{"id":2837479,"name":"Lu Jiuyuan","url":"https://www.academia.edu/Documents/in/Lu_Jiuyuan?f_ri=125900","nofollow":true}]}, }) } 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data-work_id="39950440" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/39950440/Why_the_Confucians_Had_No_Concept_Of_Race_Part_II_Cultural_Difference_Environment_and_Achievement">Why the Confucians Had No Concept Of Race (Part II): Cultural Difference, Environment and Achievement</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">This paper argues that Confucianism had an anti-essentialist conception of selfhood. This understanding of self means that they did not have, and could not have had, a concept of “race” in the sense that one’s essence determines one’s... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_39950440" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This paper argues that Confucianism had an anti-essentialist conception of selfhood. This understanding of self means that they did not have, and could not have had, a concept of “race” in the sense that one’s essence determines one’s becoming. In the Confucian canon, the embodiment of cultural norms/performance of culturally appropriate actions defines one’s human-ness. This account of human agency in becoming human can be seen in the Confucian explanation of moral failure. This assumption of human agency also means that the Confucian understanding of hierarchy is social as opposed to ontological and that differences between peoples are understood to be a result of culture-custom variation.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/39950440" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="9a92bdcdfed595e668312a0e3533e5c9" rel="nofollow" data-download="{"attachment_id":60341176,"asset_id":39950440,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/60341176/download_file?st=MTczOTg1NDg2Miw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="15972301" href="https://xidian.academia.edu/ShuchenXiang%E9%A1%B9%E8%88%92%E6%99%A8">Shuchen Xiang (项舒晨)</a><script data-card-contents-for-user="15972301" type="text/json">{"id":15972301,"first_name":"Shuchen","last_name":"Xiang (项舒晨)","domain_name":"xidian","page_name":"ShuchenXiang项舒晨","display_name":"Shuchen Xiang (项舒晨)","profile_url":"https://xidian.academia.edu/ShuchenXiang%E9%A1%B9%E8%88%92%E6%99%A8?f_ri=125900","photo":"https://0.academia-photos.com/15972301/5014297/19945113/s65_shuchen.xiang.jpg"}</script></span></span></li><li class="js-paper-rank-work_39950440 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="39950440"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 39950440, container: ".js-paper-rank-work_39950440", }); 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This understanding of self means that they did not have, and could not have had, a concept of “race” in the sense that one’s essence determines one’s becoming. In the Confucian canon, the embodiment of cultural norms/performance of culturally appropriate actions defines one’s human-ness. This account of human agency in becoming human can be seen in the Confucian explanation of moral failure. This assumption of human agency also means that the Confucian understanding of hierarchy is social as opposed to ontological and that differences between peoples are understood to be a result of culture-custom variation. 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data-work_id="36929234" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/36929234/Korea_M%C3%BAltt%C3%B3l_a_jelenig">Korea: Múlttól a jelenig</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Az ELTE Koreai Tanszék mesterszakos hallgatói 2017. március 31-én tudományos diákkonferenciát rendeztek, amelyen a tanszéken tanuló valamennyi alap-, mester- és minoros hallgató előadást tarthatott a koreai civilizációval kapcsolatos... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_36929234" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Az ELTE Koreai Tanszék mesterszakos hallgatói 2017. március 31-én tudományos diákkonferenciát rendeztek, amelyen 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A témák változatosak: a régmúlt időket idéző mitológiától a modern külkapcsolatokig sok érdekes... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_36929117" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Jelen kiadványban az ELTE Koreai Tanszék 2018. áprilisi  konferenciáján elhangzott valamennyi előadás bővített változatát olvashatják. 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u-tcGrayDarkest"><div class="summarized">In this paper, I will analyse the background of the discourse on the relationships between traditional East Asian culture represented by Confucianism and the economic development of contemporary East Asia. I will argue that New Confucian... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_27908542" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">In this paper, I will analyse the background of the discourse on the relationships between traditional East Asian culture represented by Confucianism and the economic development of contemporary East Asia.  I will argue that New Confucian scholars have exaggerated the contribution of Confucianism as the driving force of the rapid economic and business development of East Asia in the late 20th Century as their explanation of the cultural factors behind the economic miracle of contemporary East Asia.  The driving force of the rapid economic development of East Asian areas like Japan, Hong Kong, Taiwan, Korea, Singapore and Mainland China in the late 20th Century, which were historically under the influence of Confucianism, was not the core teachings, notions, values and ideals of Confucianism or Neo-Confucianism.  The driving force was the combination of East Asian people’s cultural characteristics and orientation conducive to commercial development (which were not the results of Confucian teachings), their strong urge to elevate their living standard and pursue economic success, East Asian governments’ policies of supporting business and pursuing economic growth, as well as many different political, economic and international factors during this period.  The rapid economic development of East Asia in the late 20th Century was actually facilitated by the disappearance or weakening of the traditional social system and values influenced by Confucianism, which had previously constrained the development of commerce and capitalism in pre-modern East Asia.  We can only say that certain traditional East Asian social and cultural values inspired by Confucianism had become positive factors to the business activities, enterprise management and economic development of contemporary East Asia.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/27908542" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="443571ac2df91e11cedb15ff16aef6c1" rel="nofollow" data-download="{"attachment_id":48198365,"asset_id":27908542,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/48198365/download_file?st=MTczOTg1NDg2Myw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="14410236" href="https://marywardcentre.academia.edu/IvanHon">Ivan Hon</a><script data-card-contents-for-user="14410236" type="text/json">{"id":14410236,"first_name":"Ivan","last_name":"Hon","domain_name":"marywardcentre","page_name":"IvanHon","display_name":"Ivan Hon","profile_url":"https://marywardcentre.academia.edu/IvanHon?f_ri=125900","photo":"https://0.academia-photos.com/14410236/3973321/4642527/s65_ivan.hon.jpg"}</script></span></span></li><li class="js-paper-rank-work_27908542 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="27908542"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 27908542, container: ".js-paper-rank-work_27908542", }); 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I will argue that New Confucian scholars have exaggerated the contribution of Confucianism as the driving force of the rapid economic and business development of East Asia in the late 20th Century as their explanation of the cultural factors behind the economic miracle of contemporary East Asia. The driving force of the rapid economic development of East Asian areas like Japan, Hong Kong, Taiwan, Korea, Singapore and Mainland China in the late 20th Century, which were historically under the influence of Confucianism, was not the core teachings, notions, values and ideals of Confucianism or Neo-Confucianism. The driving force was the combination of East Asian people’s cultural characteristics and orientation conducive to commercial development (which were not the results of Confucian teachings), their strong urge to elevate their living standard and pursue economic success, East Asian governments’ policies of supporting business and pursuing economic growth, as well as many different political, economic and international factors during this period. The rapid economic development of East Asia in the late 20th Century was actually facilitated by the disappearance or weakening of the traditional social system and values influenced by Confucianism, which had previously constrained the development of commerce and capitalism in pre-modern East Asia. We can only say that certain traditional East Asian social and cultural values inspired by Confucianism had become positive factors to the business activities, enterprise management and economic development of contemporary East Asia. \n","downloadable_attachments":[{"id":48198365,"asset_id":27908542,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":14410236,"first_name":"Ivan","last_name":"Hon","domain_name":"marywardcentre","page_name":"IvanHon","display_name":"Ivan Hon","profile_url":"https://marywardcentre.academia.edu/IvanHon?f_ri=125900","photo":"https://0.academia-photos.com/14410236/3973321/4642527/s65_ivan.hon.jpg"}],"research_interests":[{"id":137,"name":"Economic History","url":"https://www.academia.edu/Documents/in/Economic_History?f_ri=125900","nofollow":true},{"id":217,"name":"Sociology of Religion","url":"https://www.academia.edu/Documents/in/Sociology_of_Religion?f_ri=125900","nofollow":true},{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=125900","nofollow":true},{"id":55840,"name":"Business Management","url":"https://www.academia.edu/Documents/in/Business_Management?f_ri=125900","nofollow":true},{"id":71586,"name":"New Confucianism","url":"https://www.academia.edu/Documents/in/New_Confucianism?f_ri=125900"},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_27746145" data-work_id="27746145" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/27746145/Self_deception_Sincerity_Cheng_and_Zhu_Xis_Last_Word_International_Philosophical_Quarterly%E8%87%AA%E6%AC%BA_%E8%AF%9A%E6%84%8F%E4%B8%8E%E6%9C%B1%E7%86%B9%E7%9A%84%E6%99%9A%E5%B9%B4%E5%AE%9A%E8%AE%BA">Self-deception, Sincerity (Cheng), and Zhu Xi's Last Word-- International Philosophical Quarterly自欺，诚意与朱熹的晚年定论</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Zhu Xi believes that if one attains genuine knowledge of good and evil, one will do good and avoid evil wholeheartedly. As a result, the phenomena of self-deception and akrasia (weakness of will) pose a challenge to his moral psychology.... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_27746145" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Zhu Xi believes that if one attains genuine knowledge of good and evil, one will do good and avoid evil wholeheartedly. As a result, the phenomena of self-deception and akrasia (weakness of will) pose a challenge to his moral psychology. On his deathbed, he revised his commentary on self-deception and sincerity in the book Great Learning. His final explanatory model could be understood as a moderate version of intentionalism: a self-deceiver tacitly allows room for thoughts that run counter to his ethical beliefs, even if this potentially undermines his integrity. This model highlights two major causes for self-deception: uncritical self-trust and the dubious ethical status of first-order desires. Zhu contends that thoughts cannot render themselves sincere on their own. As a remedy, he advocates an open-minded dialogue with the cultural world documented in the classics so as to avoid the myopia of the self.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/27746145" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="8c22c5961f82490e829ec831057403c2" rel="nofollow" data-download="{"attachment_id":56353456,"asset_id":27746145,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/56353456/download_file?st=MTczOTg1NDg2Myw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="14806092" href="https://cuhk.academia.edu/ZhengZemian">Zheng Zemian</a><script data-card-contents-for-user="14806092" type="text/json">{"id":14806092,"first_name":"Zheng","last_name":"Zemian","domain_name":"cuhk","page_name":"ZhengZemian","display_name":"Zheng Zemian","profile_url":"https://cuhk.academia.edu/ZhengZemian?f_ri=125900","photo":"https://0.academia-photos.com/14806092/4036944/28521971/s65_zheng.zemian.jpg"}</script></span></span></li><li class="js-paper-rank-work_27746145 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="27746145"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 27746145, container: ".js-paper-rank-work_27746145", }); 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As a result, the phenomena of self-deception and akrasia (weakness of will) pose a challenge to his moral psychology. On his deathbed, he revised his commentary on self-deception and sincerity in the book Great Learning. His final explanatory model could be understood as a moderate version of intentionalism: a self-deceiver tacitly allows room for thoughts that run counter to his ethical beliefs, even if this potentially undermines his integrity. This model highlights two major causes for self-deception: uncritical self-trust and the dubious ethical status of first-order desires. Zhu contends that thoughts cannot render themselves sincere on their own. As a remedy, he advocates an open-minded dialogue with the cultural world documented in the classics so as to avoid the myopia of the self.","downloadable_attachments":[{"id":56353456,"asset_id":27746145,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":14806092,"first_name":"Zheng","last_name":"Zemian","domain_name":"cuhk","page_name":"ZhengZemian","display_name":"Zheng Zemian","profile_url":"https://cuhk.academia.edu/ZhengZemian?f_ri=125900","photo":"https://0.academia-photos.com/14806092/4036944/28521971/s65_zheng.zemian.jpg"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=125900","nofollow":true},{"id":2190,"name":"Chinese Studies","url":"https://www.academia.edu/Documents/in/Chinese_Studies?f_ri=125900","nofollow":true},{"id":2839,"name":"Sinology","url":"https://www.academia.edu/Documents/in/Sinology?f_ri=125900","nofollow":true},{"id":12108,"name":"China","url":"https://www.academia.edu/Documents/in/China?f_ri=125900","nofollow":true},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_17998942" data-work_id="17998942" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/17998942/Confucianism_and_Citizenship_A_Review_of_Opposing_Conceptualizations">Confucianism and Citizenship: A Review of Opposing Conceptualizations</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">This article has reviewed the range of critical debates on the role of Confucianism in developing East Asian citizenship. The conceptualization of citizenship as either thin or thick and the conceptualization of Confucianism as either... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_17998942" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This article has reviewed the range of critical debates on the role of Confucianism in developing East Asian citizenship. The conceptualization of citizenship as either thin or thick and the conceptualization of Confucianism as either liberal or illiberal have spurred three interpretations. The incompatibility interpretation construes citizenship thinly and Confucian traditions as illiberal. It posits that obligation-oriented, hierarchical and authoritarian Confucians directly oppose rights-oriented, equal and democratic citizenship. The compatibility interpretation construes citizenship as thin and Confucian traditions as liberal. It posits that modern Confucian societies hold values that are compatible with thin citizenship. Among these values are citizenship rights, individualism and equality, and democracy and constitutionalism. Lastly, the reconstruction interpretation encompasses both conceptualizations of Confucianism and thick citizenship. It suggests that the reformulation of liberal and illiberal Confucianism and thick citizenship can yield junzi citizens, ethical society, and tianxia citizenship, which are more appropriate for East Asian countries. I coin the term junzi citizens to show how thick citizenship is fused with Confucianism to create a new type of modern subject. Junzi citizens are communitarian active citizens who have both responsibilities for the community and initiative for civic participations.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/17998942" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="0ed6190000e5bf13f1e621c61e406e61" rel="nofollow" data-download="{"attachment_id":39821095,"asset_id":17998942,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/39821095/download_file?st=MTczOTg1NDg2Myw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="12381222" href="https://brighton.academia.edu/CanglongWang">Canglong Wang</a><script data-card-contents-for-user="12381222" type="text/json">{"id":12381222,"first_name":"Canglong","last_name":"Wang","domain_name":"brighton","page_name":"CanglongWang","display_name":"Canglong Wang","profile_url":"https://brighton.academia.edu/CanglongWang?f_ri=125900","photo":"https://0.academia-photos.com/12381222/6033602/11873140/s65_canglong.wang.jpg"}</script></span></span></li><li class="js-paper-rank-work_17998942 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="17998942"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 17998942, container: ".js-paper-rank-work_17998942", }); 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The conceptualization of citizenship as either thin or thick and the conceptualization of Confucianism as either liberal or illiberal have spurred three interpretations. The incompatibility interpretation construes citizenship thinly and Confucian traditions as illiberal. It posits that obligation-oriented, hierarchical and authoritarian Confucians directly oppose rights-oriented, equal and democratic citizenship. The compatibility interpretation construes citizenship as thin and Confucian traditions as liberal. It posits that modern Confucian societies hold values that are compatible with thin citizenship. Among these values are citizenship rights, individualism and equality, and democracy and constitutionalism. Lastly, the reconstruction interpretation encompasses both conceptualizations of Confucianism and thick citizenship. It suggests that the reformulation of liberal and illiberal Confucianism and thick citizenship can yield junzi citizens, ethical society, and tianxia citizenship, which are more appropriate for East Asian countries. I coin the term junzi citizens to show how thick citizenship is fused with Confucianism to create a new type of modern subject. Junzi citizens are communitarian active citizens who have both responsibilities for the community and initiative for civic participations.","downloadable_attachments":[{"id":39821095,"asset_id":17998942,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":12381222,"first_name":"Canglong","last_name":"Wang","domain_name":"brighton","page_name":"CanglongWang","display_name":"Canglong Wang","profile_url":"https://brighton.academia.edu/CanglongWang?f_ri=125900","photo":"https://0.academia-photos.com/12381222/6033602/11873140/s65_canglong.wang.jpg"}],"research_interests":[{"id":957,"name":"Cultural Sociology","url":"https://www.academia.edu/Documents/in/Cultural_Sociology?f_ri=125900","nofollow":true},{"id":974,"name":"Sociology of 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class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/47547689/Confucian_Academies_in_East_Asia_Introduction">Confucian Academies in East Asia-Introduction</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/47547689" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="9093aea72aa124fbfb523ddf60e46968" rel="nofollow" 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u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_74356219" data-work_id="74356219" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/74356219/Dao_Companions_to_Zhu_Xis_Philosophy">Dao Companions to Zhu Xi's Philosophy</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">While ''philosophy'' is a Western term, philosophy is not something exclusively Western. In this increasingly globalized world, the importance of non-Western philosophy is becoming more and more obvious. Among all the non-Western... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_74356219" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">While ''philosophy'' is a Western term, philosophy is not something exclusively Western. In this increasingly globalized world, the importance of non-Western philosophy is becoming more and more obvious. Among all the non-Western traditions, Chinese philosophy is certainly one of the richest. In a history of more than 2500 years, many extremely important classics, philosophers, and schools have emerged. As China is becoming an economic power today, it is only natural that more and more people are interested in learning about the cultural traditions, including the philosophical tradition, of China. The Dao Companions to Chinese Philosophy series aims to provide the most comprehensive and most up-to-date introduction to various aspects of Chinese philosophy as well as philosophical traditions heavily influenced by it. Each volume in this series focuses on an individual school, text, or person.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/74356219" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="faba6768ab06720cfcb39f5acb00d2be" rel="nofollow" data-download="{"attachment_id":82538648,"asset_id":74356219,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/82538648/download_file?st=MTczOTg1NDg2Myw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="6519816" href="https://cuhk.academia.edu/YongHuang">Yong Huang</a><script data-card-contents-for-user="6519816" type="text/json">{"id":6519816,"first_name":"Yong","last_name":"Huang","domain_name":"cuhk","page_name":"YongHuang","display_name":"Yong Huang","profile_url":"https://cuhk.academia.edu/YongHuang?f_ri=125900","photo":"https://0.academia-photos.com/6519816/3072880/38660025/s65_yong.huang.jpeg"}</script></span></span></li><li class="js-paper-rank-work_74356219 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="74356219"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 74356219, container: ".js-paper-rank-work_74356219", }); 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In this increasingly globalized world, the importance of non-Western philosophy is becoming more and more obvious. Among all the non-Western traditions, Chinese philosophy is certainly one of the richest. In a history of more than 2500 years, many extremely important classics, philosophers, and schools have emerged. As China is becoming an economic power today, it is only natural that more and more people are interested in learning about the cultural traditions, including the philosophical tradition, of China. The Dao Companions to Chinese Philosophy series aims to provide the most comprehensive and most up-to-date introduction to various aspects of Chinese philosophy as well as philosophical traditions heavily influenced by it. Each volume in this series focuses on an individual school, text, or person.","downloadable_attachments":[{"id":82538648,"asset_id":74356219,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":6519816,"first_name":"Yong","last_name":"Huang","domain_name":"cuhk","page_name":"YongHuang","display_name":"Yong Huang","profile_url":"https://cuhk.academia.edu/YongHuang?f_ri=125900","photo":"https://0.academia-photos.com/6519816/3072880/38660025/s65_yong.huang.jpeg"}],"research_interests":[{"id":1021,"name":"Comparative Philosophy","url":"https://www.academia.edu/Documents/in/Comparative_Philosophy?f_ri=125900","nofollow":true},{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=125900","nofollow":true},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_25438797" data-work_id="25438797" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/25438797/Zhu_Xis_Spiritual_Practice_as_the_Basis_of_his_Central_Philosophical_Concepts">Zhu Xi's Spiritual Practice as the Basis of his Central Philosophical Concepts</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">This article attempts to connect three aspects of ZHU Xi's 朱熹 (1130-1200) life and work: (1) the "spiritual crisis" he experienced in his thirties; (2) his identification of ZHOU Dunyi 周敦頤 (1017-1073) as the first true Confucian sage... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_25438797" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This article attempts to connect three aspects of ZHU Xi's 朱熹 (1130-1200) life and work: (1) the "spiritual crisis" he experienced in his thirties; (2) his identification of ZHOU Dunyi 周敦頤 (1017-1073) as the first true Confucian sage since Mencius; and (3) his concepts of taiji 太極 and li 理. The argument is that (1) the spiritual crisis that ZHU Xi discussed with ZHANG Shi 張栻 (1133-1180) and the other "gentlemen of Hunan" from about 1167 to 1169, which was resolved by an understanding of what we might call the "interpenetration" of the mind's stillness and activity (dong-jing 動靜) or equilibrium and harmony (zhong-he 中和), (2) led directly to his realization that ZHOU Dunyi's thought provided a cosmological basis for that resolution, and (3) this in turn led ZHU Xi to understand (or construct) the meaning of taiji in terms of the polarity of yin and yang; i.e. the "Supreme Polarity" as the most fundamental ordering principle (li 理).</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/25438797" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="88028d8d6a5277f125b8c81bbf2d0ea6" rel="nofollow" data-download="{"attachment_id":48360346,"asset_id":25438797,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/48360346/download_file?st=MTczOTg1NDg2Myw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="788953" href="https://kenyon.academia.edu/JosephAdler">Joseph A Adler</a><script data-card-contents-for-user="788953" type="text/json">{"id":788953,"first_name":"Joseph","last_name":"Adler","domain_name":"kenyon","page_name":"JosephAdler","display_name":"Joseph A Adler","profile_url":"https://kenyon.academia.edu/JosephAdler?f_ri=125900","photo":"https://0.academia-photos.com/788953/268110/316903/s65_joseph.adler.jpg"}</script></span></span></li><li class="js-paper-rank-work_25438797 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="25438797"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 25438797, container: ".js-paper-rank-work_25438797", }); 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(2) his identification of ZHOU Dunyi 周敦頤 (1017-1073) as the first true Confucian sage since Mencius; and (3) his concepts of taiji 太極 and li 理. The argument is that (1) the spiritual crisis that ZHU Xi discussed with ZHANG Shi 張栻 (1133-1180) and the other \"gentlemen of Hunan\" from about 1167 to 1169, which was resolved by an understanding of what we might call the \"interpenetration\" of the mind's stillness and activity (dong-jing 動靜) or equilibrium and harmony (zhong-he 中和), (2) led directly to his realization that ZHOU Dunyi's thought provided a cosmological basis for that resolution, and (3) this in turn led ZHU Xi to understand (or construct) the meaning of taiji in terms of the polarity of yin and yang; i.e. the \"Supreme Polarity\" as the most fundamental ordering principle (li 理).","downloadable_attachments":[{"id":48360346,"asset_id":25438797,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":788953,"first_name":"Joseph","last_name":"Adler","domain_name":"kenyon","page_name":"JosephAdler","display_name":"Joseph A Adler","profile_url":"https://kenyon.academia.edu/JosephAdler?f_ri=125900","photo":"https://0.academia-photos.com/788953/268110/316903/s65_joseph.adler.jpg"}],"research_interests":[{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=125900","nofollow":true},{"id":2837,"name":"Chinese Religions","url":"https://www.academia.edu/Documents/in/Chinese_Religions?f_ri=125900","nofollow":true},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_44771462" data-work_id="44771462" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/44771462/Asian_Worldviews_Religions_Philosophies_Political_Theories">Asian Worldviews: Religions, Philosophies, Political Theories</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The aim of this book is to acquaint its reader with the rich thought traditions of Asia (India, China, Japan, Korea, Tibet and South-East Asia), which have mutually influenced each other throughout history and consequently share large... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_44771462" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The aim of this book is to acquaint its reader with the rich thought traditions of Asia (India, China, Japan, Korea, Tibet and South-East Asia), which have mutually influenced each other throughout history and consequently share large parts of their intellectual heritage. It can serve both as an introductory textbook for the future specialist and as a source of background knowledge for those whose primary interest lies outside Asian studies, be it religious studies, Western philosophy, political scienceor anything else. No previous knowledge of the history or cultures of this region is presupposed, entanglement in specific debates is avoided and names and terms have been kept to the minimum. If you think that an educated person anywhere in the world should know who are St.Augustine, Luther and Mother Theresa, or Aristotle, Kant and Wittgenstein, or Machiavelli, Rousseau and Marx, or what is the meaning of "cardinal sin", cogito and "separation of powers", the names and terms printed bold in this book are those you should be familiar with from a range of Asian points of view. I have done my best to keep the scope of the book equally balanced throughout and to maintain a more or less similar level of coverage in all areas. The book thus addresses all teachings, schools and individuals that have usually been included in the range of such introductory intellectual histories. However, the reader will notice that some authors and ideas not always present in similar overviews, such as feminist theorists, have been given more space here than has been customary up to now. [Extract from the preface]</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/44771462" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="569daf1d2f63f192aaa62fcc0d9a099b" rel="nofollow" data-download="{"attachment_id":65261948,"asset_id":44771462,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/65261948/download_file?st=MTczOTg1NDg2Myw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="138659" href="https://tallinn.academia.edu/ReinRaud">Rein Raud</a><script data-card-contents-for-user="138659" type="text/json">{"id":138659,"first_name":"Rein","last_name":"Raud","domain_name":"tallinn","page_name":"ReinRaud","display_name":"Rein Raud","profile_url":"https://tallinn.academia.edu/ReinRaud?f_ri=125900","photo":"https://0.academia-photos.com/138659/36791/164684636/s65_rein.raud.jpg"}</script></span></span></li><li class="js-paper-rank-work_44771462 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="44771462"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 44771462, container: ".js-paper-rank-work_44771462", }); 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It can serve both as an introductory textbook for the future specialist and as a source of background knowledge for those whose primary interest lies outside Asian studies, be it religious studies, Western philosophy, political scienceor anything else. No previous knowledge of the history or cultures of this region is presupposed, entanglement in specific debates is avoided and names and terms have been kept to the minimum. If you think that an educated person anywhere in the world should know who are St.Augustine, Luther and Mother Theresa, or Aristotle, Kant and Wittgenstein, or Machiavelli, Rousseau and Marx, or what is the meaning of \"cardinal sin\", cogito and \"separation of powers\", the names and terms printed bold in this book are those you should be familiar with from a range of Asian points of view. I have done my best to keep the scope of the book equally balanced throughout and to maintain a more or less similar level of coverage in all areas. The book thus addresses all teachings, schools and individuals that have usually been included in the range of such introductory intellectual histories. However, the reader will notice that some authors and ideas not always present in similar overviews, such as feminist theorists, have been given more space here than has been customary up to now. [Extract from the preface]\r\n","downloadable_attachments":[{"id":65261948,"asset_id":44771462,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":138659,"first_name":"Rein","last_name":"Raud","domain_name":"tallinn","page_name":"ReinRaud","display_name":"Rein Raud","profile_url":"https://tallinn.academia.edu/ReinRaud?f_ri=125900","photo":"https://0.academia-photos.com/138659/36791/164684636/s65_rein.raud.jpg"}],"research_interests":[{"id":113,"name":"Buddhism","url":"https://www.academia.edu/Documents/in/Buddhism?f_ri=125900","nofollow":true},{"id":114,"name":"Hinduism","url":"https://www.academia.edu/Documents/in/Hinduism?f_ri=125900","nofollow":true},{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=125900","nofollow":true},{"id":1022,"name":"Daoist Philosophy","url":"https://www.academia.edu/Documents/in/Daoist_Philosophy?f_ri=125900","nofollow":true},{"id":1221,"name":"Indian Philosophy","url":"https://www.academia.edu/Documents/in/Indian_Philosophy?f_ri=125900"},{"id":1223,"name":"Japanese Philosophy","url":"https://www.academia.edu/Documents/in/Japanese_Philosophy?f_ri=125900"},{"id":2399,"name":"Daoism","url":"https://www.academia.edu/Documents/in/Daoism?f_ri=125900"},{"id":2400,"name":"Japanese Religions","url":"https://www.academia.edu/Documents/in/Japanese_Religions?f_ri=125900"},{"id":2837,"name":"Chinese Religions","url":"https://www.academia.edu/Documents/in/Chinese_Religions?f_ri=125900"},{"id":7108,"name":"Zen Buddhism","url":"https://www.academia.edu/Documents/in/Zen_Buddhism?f_ri=125900"},{"id":8223,"name":"East Asian Studies","url":"https://www.academia.edu/Documents/in/East_Asian_Studies?f_ri=125900"},{"id":16081,"name":"Asian Religions","url":"https://www.academia.edu/Documents/in/Asian_Religions?f_ri=125900"},{"id":16358,"name":"Confucian Philosophy","url":"https://www.academia.edu/Documents/in/Confucian_Philosophy?f_ri=125900"},{"id":32127,"name":"Brahmanism","url":"https://www.academia.edu/Documents/in/Brahmanism?f_ri=125900"},{"id":44921,"name":"Classical Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Classical_Chinese_Philosophy?f_ri=125900"},{"id":53359,"name":"Asian Philosophy","url":"https://www.academia.edu/Documents/in/Asian_Philosophy?f_ri=125900"},{"id":78225,"name":"East Asian Philosophy","url":"https://www.academia.edu/Documents/in/East_Asian_Philosophy?f_ri=125900"},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=125900"},{"id":287408,"name":"East Asian Religions","url":"https://www.academia.edu/Documents/in/East_Asian_Religions?f_ri=125900"},{"id":974836,"name":"Ancient Indian Religion","url":"https://www.academia.edu/Documents/in/Ancient_Indian_Religion?f_ri=125900"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_36063072" data-work_id="36063072" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/36063072/East_Asian_Philosophy_A_Brief_Introduction">East Asian Philosophy: A Brief Introduction</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">This book is meant to serve as an entry point for the English reader into the vast and profound ocean of East Asian philosophy. Focusing on China, it outlines the basic contours of the three major philosophical streams found in East Asia:... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_36063072" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This book is meant to serve as an entry point for the English reader into the vast and profound ocean of East Asian philosophy. Focusing on China, it outlines the basic contours of the three major philosophical streams found in East Asia: Daoism (Taoism), Confucianism, and Buddhism. Beginning with the classical period, the book details the Daoist philosophies of Laozi and Zhuangzi, and the early Confucianism of Confucius, Mencius and Xunzi. Next, the book explains the transmission of Buddhism from India to China, and provides individual chapters on the Chinese Buddhist schools of Huayan and Chan (Zen). This is followed by chapters on the Neo-Confucian philosophies of Cheng Hao, Cheng Yi, Zhu Xi and Wang Yangming; and the modern “New Confucian” thought of Fung Yu-lan and Tu Wei-ming. The final two chapters turn to Japan and investigate the Zen philosophy of Dogen and the modern Kyoto School.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/36063072" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="36358fb848d978982e7e1c9d7ee5b20d" rel="nofollow" data-download="{"attachment_id":55950445,"asset_id":36063072,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/55950445/download_file?st=MTczOTg1NDg2Myw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="14910" href="https://independent.academia.edu/DEOsto">D. 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Focusing on China, it outlines the basic contours of the three major philosophical streams found in East Asia: Daoism (Taoism), Confucianism, and Buddhism. Beginning with the classical period, the book details the Daoist philosophies of Laozi and Zhuangzi, and the early Confucianism of Confucius, Mencius and Xunzi. Next, the book explains the transmission of Buddhism from India to China, and provides individual chapters on the Chinese Buddhist schools of Huayan and Chan (Zen). This is followed by chapters on the Neo-Confucian philosophies of Cheng Hao, Cheng Yi, Zhu Xi and Wang Yangming; and the modern “New Confucian” thought of Fung Yu-lan and Tu Wei-ming. The final two chapters turn to Japan and investigate the Zen philosophy of Dogen and the modern Kyoto School.","downloadable_attachments":[{"id":55950445,"asset_id":36063072,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":14910,"first_name":"D. 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In the face of this... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_45615947" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">In the twenty-first century, a growing number of "traditionalist Confucians" in Mainland China have been using Confucianism to justify authoritarian political arrangements as alternatives to constitutional democracy. In the face of this challenge, "progressive Confucians" argue that they can provide authentic Confucian justifications for constitutional democracy, and can counter traditionalist Confucians purely on Confucian terms by providing better interpretations of the Confucian tradition. This article argues that progressive Confucians may not be able to win the debate with their traditionalist rivals because they cannot defend their interpretations of Confucian texts as superior to rival interpretations, and because an endless debate on Confucian interpretation unwittingly diverts social critics' attention from more urgent political issues in China, most notably political oppression. A better strategy, I argue, is for progressive Confucians to step out of the interpretive debate with the traditionalists and provide extra-Confucian reasons about the need to establish a constitutional democracy in the Chinese context.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/45615947" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="e95d939161fbc347191c967b8cf92792" rel="nofollow" data-download="{"attachment_id":66104242,"asset_id":45615947,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/66104242/download_file?st=MTczOTg1NDg2Myw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="5376773" href="https://fordham.academia.edu/DongxianJiang">Dongxian Jiang</a><script data-card-contents-for-user="5376773" type="text/json">{"id":5376773,"first_name":"Dongxian","last_name":"Jiang","domain_name":"fordham","page_name":"DongxianJiang","display_name":"Dongxian Jiang","profile_url":"https://fordham.academia.edu/DongxianJiang?f_ri=125900","photo":"https://0.academia-photos.com/5376773/2360479/24915298/s65_dongxian.jiang.jpg"}</script></span></span></li><li class="js-paper-rank-work_45615947 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="45615947"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 45615947, container: ".js-paper-rank-work_45615947", }); 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In the face of this challenge, \"progressive Confucians\" argue that they can provide authentic Confucian justifications for constitutional democracy, and can counter traditionalist Confucians purely on Confucian terms by providing better interpretations of the Confucian tradition. This article argues that progressive Confucians may not be able to win the debate with their traditionalist rivals because they cannot defend their interpretations of Confucian texts as superior to rival interpretations, and because an endless debate on Confucian interpretation unwittingly diverts social critics' attention from more urgent political issues in China, most notably political oppression. A better strategy, I argue, is for progressive Confucians to step out of the interpretive debate with the traditionalists and provide extra-Confucian reasons about the need to establish a constitutional democracy in the Chinese context.","downloadable_attachments":[{"id":66104242,"asset_id":45615947,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":5376773,"first_name":"Dongxian","last_name":"Jiang","domain_name":"fordham","page_name":"DongxianJiang","display_name":"Dongxian Jiang","profile_url":"https://fordham.academia.edu/DongxianJiang?f_ri=125900","photo":"https://0.academia-photos.com/5376773/2360479/24915298/s65_dongxian.jiang.jpg"}],"research_interests":[{"id":1696,"name":"Political Theory","url":"https://www.academia.edu/Documents/in/Political_Theory?f_ri=125900","nofollow":true},{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=125900","nofollow":true},{"id":40597,"name":"Social 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