Confucius: a Guide for the Perplexed
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
The Analects of Confucius
© 2003, 2012, 2015 Robert Eno This online translation is made freely available for use in not for profit educational settings and for personal use. For other purposes, apart from fair use, copyright is not waived. Open access to this translation is provided, without charge, at http://www.indiana.edu/~p374/Analects_of_Confucius_(Eno-2015).pdf Also available as open access translations of the Four Books Mencius: An Online Teaching Translation http://www.indiana.edu/~p374/Mengzi.pdf Mencius: Translation, Notes, and Commentary http://www.indiana.edu/~p374/Mencius (Eno-2016).pdf The Great Learning and The Doctrine of the Mean: An Online Teaching Translation http://www.indiana.edu/~p374/Daxue-Zhongyong.pdf The Great Learning and The Doctrine of the Mean: Translation, Notes, and Commentary http://www.indiana.edu/~p374/Daxue-Zhongyong_(Eno-2016).pdf The Analects of Confucius Introduction The Analects of Confucius is an anthology of brief passages that present the words of Confucius and his disciples, describe Confucius as a man, and recount some of the events of his life. The book may have begun as a collection by Confucius’s immediate disciples soon after their Master’s death in 479 BCE. In traditional China, it was believed that its contents were quickly assembled at that time, and that it was an accurate record; the Eng- lish title, which means “brief sayings of Confucius,” reflects this idea of the text. (The Chinese title, Lunyu 論語, means “collated conversations.”) Modern scholars generally see the text as having been brought together over the course of two to three centuries, and believe little if any of it can be viewed as a reliable record of Confucius’s own words, or even of his individual views. -
Foucault's Subjectivity and Confucian Cultivation Wei Guan Louisiana State University and Agricultural and Mechanical College, [email protected]
Louisiana State University LSU Digital Commons LSU Doctoral Dissertations Graduate School 10-27-2017 Education as a Moral Responsibility: Foucault's Subjectivity and Confucian Cultivation Wei Guan Louisiana State University and Agricultural and Mechanical College, [email protected] Follow this and additional works at: https://digitalcommons.lsu.edu/gradschool_dissertations Part of the Curriculum and Instruction Commons Recommended Citation Guan, Wei, "Education as a Moral Responsibility: Foucault's Subjectivity and Confucian Cultivation" (2017). LSU Doctoral Dissertations. 4121. https://digitalcommons.lsu.edu/gradschool_dissertations/4121 This Dissertation is brought to you for free and open access by the Graduate School at LSU Digital Commons. It has been accepted for inclusion in LSU Doctoral Dissertations by an authorized graduate school editor of LSU Digital Commons. For more information, please [email protected]. EDUCATION AS A MORAL RESPONSIBILITY: FOUCAULT’S SUBJECTIVITY AND CONFUCIAN CULTIVATION A Dissertation Submitted to the Graduate Faculty of the Louisiana State University and Agricultural and Mechanical College in partial fulfillment of the requirements for the degree of Doctor of Philosophy in The Department of Educational Theory, Policy & Practice by Wei Guan B.S., Northwestern Architecture Engineering Institution, Xi’an, China, 1996 M.A., The University of Iowa, 2005 December 2017 To Awen !ii ACKNOWLEDGEMENTS The first person I want to thank is my advisor, Dr. Petra Munro Hendry. She supported me from the beginning, when I started my Ph.D. in the Curriculum Theory program at Louisiana State University. Recognized for her significant lifetime achievements in Washington DC at the AERA Conference in 2016, Dr. Hendry is revered as an impactful leader in curriculum studies. -
The Analects of Confucius
The analecTs of confucius An Online Teaching Translation 2015 (Version 2.21) R. Eno © 2003, 2012, 2015 Robert Eno This online translation is made freely available for use in not for profit educational settings and for personal use. For other purposes, apart from fair use, copyright is not waived. Open access to this translation is provided, without charge, at http://hdl.handle.net/2022/23420 Also available as open access translations of the Four Books Mencius: An Online Teaching Translation http://hdl.handle.net/2022/23421 Mencius: Translation, Notes, and Commentary http://hdl.handle.net/2022/23423 The Great Learning and The Doctrine of the Mean: An Online Teaching Translation http://hdl.handle.net/2022/23422 The Great Learning and The Doctrine of the Mean: Translation, Notes, and Commentary http://hdl.handle.net/2022/23424 CONTENTS INTRODUCTION i MAPS x BOOK I 1 BOOK II 5 BOOK III 9 BOOK IV 14 BOOK V 18 BOOK VI 24 BOOK VII 30 BOOK VIII 36 BOOK IX 40 BOOK X 46 BOOK XI 52 BOOK XII 59 BOOK XIII 66 BOOK XIV 73 BOOK XV 82 BOOK XVI 89 BOOK XVII 94 BOOK XVIII 100 BOOK XIX 104 BOOK XX 109 Appendix 1: Major Disciples 112 Appendix 2: Glossary 116 Appendix 3: Analysis of Book VIII 122 Appendix 4: Manuscript Evidence 131 About the title page The title page illustration reproduces a leaf from a medieval hand copy of the Analects, dated 890 CE, recovered from an archaeological dig at Dunhuang, in the Western desert regions of China. The manuscript has been determined to be a school boy’s hand copy, complete with errors, and it reproduces not only the text (which appears in large characters), but also an early commentary (small, double-column characters). -
The Teachings of Confucius: a Basis and Justification for Alternative Non-Military Civilian Service
THE TEACHINGS OF CONFUCIUS: A BASIS AND JUSTIFICATION FOR ALTERNATIVE NON-MILITARY CIVILIAN SERVICE Carolyn R. Wah* Over the centuries the teachings of Confucius have been quoted and misquoted to support a wide variety of opinions and social programs ranging from the suppression and sale of women to the concerted suicide of government ministers discontented with the incoming dynasty. Confucius’s critics have asserted that his teachings encourage passivity and adherence to rites with repression of individuality and independent thinking.1 The case is not that simple. A careful review of Confucius’s expressions as preserved by Mencius, his student, and the expressions of those who have studied his teachings, suggests that Confucius might have found many of the expressions and opinions attributed to him to be objectionable and inconsistent with his stated opinions. In part, this misunderstanding of Confucius and his position on individuality, and the individual’s right to take a stand in opposition to legitimate authority, results from a distortion of two Confucian principles; namely, the principle of legitimacy of virtue, suggesting that the most virtuous man should rule, and the principle of using the past to teach the present.2 Certainly, even casual study reveals that Confucius sought political stability, but he did not discourage individuality or independent *She is associate general counsel for Watch Tower Bible and Tract Society of Pennsylvania. She received her J.D. from Rutgers University Law School and B.A. from The State University of New York at Oswego. She has recently received her M.A. in liberal studies with an emphasis on Chinese studies from The State University of New York—Empire State College. -
China's Nationalism and Its Quest for Soft Power Through Cinema
Doctoral Thesis for PhD in International Studies China’s Nationalism and Its Quest for Soft Power through Cinema Frances (Xiao-Feng) Guo University of Technology, Sydney 2013 Acknowledgement To begin, I wish to express my great appreciation to my PhD supervisor Associate Professor Yingjie Guo. Yingjie has been instrumental in helping me shape the theoretical framework, sharpen the focus, and improve the structure and the flow of the thesis. He has spent a considerable amount of time reading many drafts and providing insightful comments. I wish to thank him for his confidence in this project, and for his invaluable support, guidance, and patience throughout my PhD program. I also wish to thank Professor Wanning Sun and Professor Louise Edwards for their valued support and advice. I am grateful for the Australian Postgraduate Award that I received via UTS over the three-and-half years during my candidature. The scholarship has afforded me the opportunity to take the time to fully concentrate on my PhD study. I am indebted to Yingjie Guo and Louise Edwards for their help with my scholarship application. I should also thank UTS China Research Centre, the Research Office of the Faculty of Arts and Social Sciences at UTS, and UTS Graduate Research School for their financial support for my fieldwork in China and the opportunities to present papers at national and international conferences during my doctoral candidature. Finally, my gratitude goes to my family, in particular my parents. Their unconditional love and their respect for education have inspired me to embark on this challenging and fulfilling journey. -
Sun Tzu the Art Of
SUN TZU’S BILINGUAL CHINESE AND ENGLISH TEXT Art of war_part1.indd i 28/4/16 1:33 pm To my brother Captain Valentine Giles, R. C., in the hope that a work 2400 years old may yet contain lessons worth consideration to the soldier of today, this translation is affectionately dedicated SUN TZU BILINGUAL CHINESE AND ENGLISH TEXT With a new foreword by John Minford Translated by Lionel Giles TUTTLE Publishing Tokyo Rutland, Vermont Singapore ABOUT TUTTLE “Books to Span the East and West” Our core mission at Tuttle Publishing is to create books which bring people together one page at a time. Tuttle was founded in 1832 in the small New England town of Rutland, Vermont (USA). Our fundamental values remain as strong today as they were then—to publish best-in-class books informing the English-speaking world about the countries and peoples of Asia. The world has become a smaller place today and Asia’s economic, cultural and political infl uence has expanded, yet the need for meaning- ful dialogue and information about this diverse region has never been greater. Since 1948, Tuttle has been a leader in publishing books on the cultures, arts, cuisines, lan- guages and literatures of Asia. Our authors and photographers have won numerous awards and Tuttle has published thousands of books on subjects ranging from martial arts to paper crafts. We welcome you to explore the wealth of information available on Asia at www.tuttlepublishing.com. Published by Tuttle Publishing, an imprint of Distributed by Periplus Editions (HK) Ltd. North America, Latin America & Europe www.tuttlepublishing.com Tuttle Publishing 364 Innovation Drive, North Clarendon Copyright © 2008 Periplus Editions (HK) Ltd. -
Analectas.Pdf
AAnnaalleeccttaass Confucio A Hanfang ARCA DE SABIDURÍA Prólogo Un buen traductor debe convertirse en el Hombre Invisible: sólo cuando tropieza es cuando se advierte su existencia. Por ello, parecería poco sensato llamar la atención del lector sobre sí mismo desde este primer párrafo; sin embargo, las Analectas de Confucio ya han sido traducidas tantas veces que parece necesario explicar desde el principio la naturaleza y el objetivo de esta nueva traducción. Aunque, en cierto sentido, esta obra es fruto de toda una vida dedicada a estudiar la cultura china, he firmado con mi nombre literario, en vez de hacerlo con el nombre original con el que he enseñado, investigado y publicado en el campo de la sinología durante los últimos treinta años. Y con esta decisión he querido sugerir que esta traducción es fundamentalmente la de un escritor, ya que está dirigida no sólo a mis colegas académicos, sino sobre todo a los lectores que no son especialistas y que simplemente desean ampliar su horizonte cultural, pero que no tienen acceso directo al texto original. Entre las traducciones al inglés de las Analectas citadas con más frecuencia, algunas están escritas con elegancia, pero se hallan plagadas de inexactitudes; otras son exactas pero son menos acertadas en su expresión. Yo espero reconciliar el aprendizaje con la literatura. Este ambicioso objetivo puede parecer arrogante o presuntuoso, pero, de hecho, lo único que afirmo es haberme aprovechado de ser el último recién llegado. Apoyándome en una imagen medieval de Bernard de Chartres, los recién llegados son como enanos que se montan en los hombros de gigantes y que, por pequeños que sean, desde su punto de observación pueden ver algo más lejos que sus poderosos predecesores, y este único privilegio justificaría plenamente su osadía. -
Seek and You Will Find It; Let Go and You Will Lose It: Exploring a Confucian Approach to Human Dignity Peimin Ni Grand Valley State University
Grand Valley State University ScholarWorks@GVSU Funded Articles Open Access Publishing Support Fund 5-7-2014 Seek and You Will Find It; Let Go and You Will Lose It: Exploring a Confucian Approach to Human Dignity Peimin Ni Grand Valley State University Follow this and additional works at: https://scholarworks.gvsu.edu/oapsf_articles Part of the Philosophy Commons ScholarWorks Citation Ni, Peimin, "Seek and You Will Find It; Let Go and You Will Lose It: Exploring a Confucian Approach to Human Dignity" (2014). Funded Articles. 19. https://scholarworks.gvsu.edu/oapsf_articles/19 This Article is brought to you for free and open access by the Open Access Publishing Support Fund at ScholarWorks@GVSU. It has been accepted for inclusion in Funded Articles by an authorized administrator of ScholarWorks@GVSU. For more information, please contact [email protected]. Dao (2014) 13:173–198 DOI 10.1007/s11712-014-9381-2 Seek and You Will Find It; Let Go and You Will Lose It: Exploring a Confucian Approach to Human Dignity Peimin NI Published online: 7 May 2014 # The Author(s) 2014. This article is published with open access at Springerlink.com Abstract While the concept of Menschenwürde (universal human dignity) has served as the foundation for human rights, it is absent in the Confucian tradition. However, this does not mean that Confucianism has no resources for a broadly construed notion of human dignity. Beginning with two underlying dilemmas in the notion of Menschenwürde and explaining how Confucianism is able to avoid them, this essay articulates numerous unique features of a Confucian account of human dignity, and shows that the Confucian account goes beyond the limitations of Menschenwürde.Itis arguably richer and more sophisticated in content, and more constructive for protecting and cultivating human dignity. -
YUEDI LIU/ Rethinking Emotions in Confucian Political Philosophy
RETHINKING EMOTIONS IN CONFUCIAN POLITICAL PHILOSOPHY Yuedi Liu Abstract: The Confucian political philosophy is empirically grounded upon a private sphere of “emotion” in a more general sense, so “the becoming ontology” of emotion (Qing 情) stands as its footstone. As a characteristic of Confucian conception and its culture, this substantially private “emotional” experience deals with how to attain communal as well as individual harmony. In Confucian political philosophy, the initial claim is made onto the self- cultivation or moral cultivation on the part of each individual. “The becoming ontology” of emotion, which best reflects the nature of emotions, will be illustrated in four pairs of relationship: 1. Emotion vs. Shamanism (Wu 巫): from “the shamanism rationalized” to “shamanism-transformed emotion”; 2. Emotion vs. Rite (Li 禮): from “rite and Music do good to each other” to “rite comes out of emotions”; 3. Emotion vs. Human Nature (Xing 性 ): from “emotions arise out of human nature” to “mind unites and apprehends human nature and emotions”; 4. Emotions vs. Fact (Shi 實):“to love all equally” vs. “indiscriminate and mutual love”. The Confucian political philosophy is empirically grounded upon a private sphere of “emotion” (Qing 情) in a more general sense, so “the becoming ontology of emotion” stands as its footstone.1 As a characteristic of Confucian conception and its culture, this substantially “emotional” experience deals with how to attain communal as well as individual harmony. 2 In Western political theory, the individual end is dearly cherished but held off from the communal one, because the organic process is displaced which potentially connects the private experience of harmony to the establishment of social harmony. -
ANALEKTOJ DE KONFUCEO (La Tria El La Kvar Libroj De
ANALEKTOJ DE KONFUCEO (La tria el la Kvar Libroj de Konfuceismo) (Reviziita versio, 2016) 论 语 (儒学经典《四书》之三) (2016 年修订) Esperantigita de Wang Chongfang 王崇芳世译 Eldonita de la Ĉina Esperanto-Eldonejo Beijing, 1996 中国世界语出版社 北京,1996 ENHAVO Antaŭparolo 前言 La Teksto de ANALEKTOJ DE KONFUCEO 《论语》正文 Notoj 注释 Postparolo al la reviziita versio 修订本后记 Apendico: saĝaj vortoj el ANALEKTOJ DE KONFUCEO 出自《论语》的经典名 句(已收入拙编《中华汉世语典》) PRONONCA ŜLOSILO DE LA PROPRAJ NOMOJ EN NIAJ TRADUKOJ 专有名词中汉语拼音字母读法 La ĉinaj propraj nomoj latinigitaj laŭ la ĉina oficiala sistemo de transskribo povas esti prononcataj proksimume kiel la Esperantaj kun la jenaj esceptoj: Konsonantoj: ch = ĉ h = ĥ j = ĝj q = ĉj r = ĵ sh= ŝ w = ŭ x = ŝj y = j zh = ĝ Kombinoj de vokaloj: ai = aj ei = ej ao = aŭ ou = oŭ ia = ja ie = je iao = jaŭ iou = joŭ uo = ŭo uai = ŭaj uei = ŭej uan = ŭan uang = ŭang weng = ŭeng yu = ju ü = ju u post j, q, x = ju ANTAŬPAROLO Analektoj de Konfuceo, la konfuceana Biblio, estas kolekto de eldiroj kaj anekdotoj de Konfuceo kaj liaj disĉiploj. Ĝi estis kompilita de disĉiploj de Konfuceo kaj disĉiploj de liaj disĉiploj post lia morto. La libro konsistas el dudek ĉapitroj kaj ĉiu ĉapitro kun nombro da sekcioj, kaj ĉiu sekcio enhavas en si unu aŭ pli da pecoj de parolo aŭ anekdoto. La enhavo de tiu ĉi verko estas tre ampleksa. Ĝi inkluzivas vidpunktojn de Konfuceo pri politiko, filozofio, eduko, etiko, principoj de morala konduto, literaturo, artoj ktp. Konfuceo (551 — 479 a.K.) naskiĝis en la urbo Zou (la nuna Qufu, la provinco Shandong) de la regno Lu. -
By Gu Yanwu 亗⚾↖ (1613–1682)
BROWN: An Experiment in Reviving Gu Yanwu Appendix A Translation and Introduction to the Disquisitions on the Imperial System ( Junxian lun 䜑㑓䄆; ca. 1670s), by Gu Yanwu 亗⚾↖ (1613–1682) MIRANDA BROWN A word about the rhetoric of the Disquisitions on the Imperial System is in order. The Disquisitions , in nine parts, may not look like theory to the uninitiated reader. For one thing, the essay, a paragon of economy, runs less than three thousand characters in length; in this regard, the Disqui- sitions offers a contrast to wordier European classics of political theory, such as the Leviathan . For another, much of the argumentation relies upon an understanding of history. Historical figures and institutions are men- tioned with little explanation—a point for which Gu can be forgiven, as he envisioned a readership of the classically trained. Challenges aside, the appeal of the Disquisitions is clear. Composed in a tight parallel prose, the formal aspects of the essay reinforce the systematic nature of Gu’s think- ing. In addition, the essay is written in a straightforward style. Abstruse literary allusions have been omitted in favor of folk metaphors, such as the stash of gold or the equerry—a feature reminiscent of the Platonic Dialogues . The text is furthermore marked by its logical rigor. As with modern philosophers, Gu defines his key terms and makes use of potential objections to entertain contrary points of view. The latter no doubt had its rhetorical purposes, for the imaginary objections allow the author to furnish a more robust version of his original position. Part I If we understand how the feudal order ( fengjian ሱᔪ ) was transformed into that of centralized, imperial rule ( junxian 䜑㑓 ), then we are also aware that the defects of the imperial system necessitated later changes in the system of rule. -
JET10 File (Final Co
THE RECEPTIVE TRANSCENDENCE OF KNOWLEDGE AND THE “FOURTH COGITO”: TOWARDS A CONTENT-FULL NOTION OF “EARLY PHENOMENOLOGY” Josef Seifert Abstract: There is a purely historical notion of “Early Phenomenology” (from the late 19th century to 1939), a period during which Husserl’s move towards transcendental phenomenology (1905 and 1913) has occurred that led to the break between him and almost the entire Göttingen and Munich circle of early phenomenologists. Evidence about the essence of knowledge, especially of a priori knowledge of essences and states of affairs grounded in them, but also of the phenomenological fourth cogito-argument (after Augustine’s, Descartes’ and Husserl’s) shows that the act of cognition is characterized by a transcendent receptive grasp of beings, essences, principles of ontology and logic, and other data that are autonomously existing “in themselves” and yet clearly given in intentional cognitive acts as being irreducible to noemata and purely intentional and constituted objects of conscious acts. The transcendence of the act of knowledge rejected by Husserl from his Beilagen to “The Idea of Phenomenology” (1905) on, and its strong defense by some phenomenologists, leads to a contentful concept of “early phenomenology” as an objectivist and realist phenomenology. Such a “phenomenology of cognitive transcendence” was ably defended in the Prolegomena of Husserl’s Logical investigations, various works of Scheler, Reinach , Hildebrand, and others, leading to a deep break within the phenomenological movement and to the