The Educational Thought of Confucius
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A Confucian Defense of Shame: Morality, Self-Cultivation, and the Dangers of Shamelessness
religions Article Article Article A ConfucianA Confucian Defense Defense of Shame: of Shame: Morality, Morality, Self-Cultivation, Self-Cultivation, A Confucian Defense of Shame: Morality, Self-Cultivation, and theand Dangers the Dangers of Shamelessness of Shamelessness and the Dangers of Shamelessness Mark BerksonMark Berkson Mark Berkson Department of Religion,Department Hamline of Religion, University, Hamline St. Paul, University, MN 55104, St. USA;Paul, [email protected] 55104, USA; [email protected] Department of Religion, Hamline University, St. Paul, MN 55104, USA; [email protected] Abstract: ManyAbstract: philosophers Many and philosophers scholars in and the scholars West have in the a negative West have view a negative of shame. view In muchof shame. In much of Abstract: Many philosophers and scholars in the West have a negative view of shame.of post-classical In much ofpost-classical Western ethical Western thought, ethical shame thought, is compared shame is negativelycompared negatively with guilt, with as shame guilt, isas shame is asso- post-classical Western ethical thought, shame is compared negatively with guilt, asassociated shame is asso- withciated the “outer”, with the how “outer”, one appears how one before appears others before (and othe thusrs is (and merely thus a is matter merely of a “face”), matter of “face”), and ciated with the “outer”, how one appears before others (and thus is merely a matterand of “face”), guilt is and associatedguilt is associated with the “inner”with the realm “inner” of therealm conscience of the conscience and soul. and Anthropologists soul. Anthropologists and and philoso- guilt is associated with the “inner” realm of the conscience and soul. -
EDUCATION in CHINA a Snapshot This Work Is Published Under the Responsibility of the Secretary-General of the OECD
EDUCATION IN CHINA A Snapshot This work is published under the responsibility of the Secretary-General of the OECD. The opinions expressed and arguments employed herein do not necessarily reflect the official views of OECD member countries. This document and any map included herein are without prejudice to the status of or sovereignty over any territory, to the delimitation of international frontiers and boundaries and to the name of any territory, city or area. Photo credits: Cover: © EQRoy / Shutterstock.com; © iStock.com/iPandastudio; © astudio / Shutterstock.com Inside: © iStock.com/iPandastudio; © li jianbing / Shutterstock.com; © tangxn / Shutterstock.com; © chuyuss / Shutterstock.com; © astudio / Shutterstock.com; © Frame China / Shutterstock.com © OECD 2016 You can copy, download or print OECD content for your own use, and you can include excerpts from OECD publications, databases and multimedia products in your own documents, presentations, blogs, websites and teaching materials, provided that suitable acknowledgement of OECD as source and copyright owner is given. All requests for public or commercial use and translation rights should be submitted to [email protected]. Requests for permission to photocopy portions of this material for public or commercial use shall be addressed directly to the Copyright Clearance Center (CCC) at [email protected] or the Centre français d’exploitation du droit de copie (CFC) at [email protected]. Education in China A SNAPSHOT Foreword In 2015, three economies in China participated in the OECD Programme for International Student Assessment, or PISA, for the first time: Beijing, a municipality, Jiangsu, a province on the eastern coast of the country, and Guangdong, a southern coastal province. -
Chinese Foundations for Moral Education and Character Development
Cultural Heritage and Contemporary Change Series II. Asia, Volume 2 Series VI. Foundations of Moral Education, Volume 5 Chinese Foundations for Moral Education and Character Development Edited by Tran Van Doan, Vincent Shen and George F. Mclean The Council for Research in Values and Philosophy 1 Copyright © 1991 by The Council for Research in Values and Philosophy Gibbons Hall B-20 620 Michigan Avenue, NE Washington, D.C. 20064 All rights reserved Printed in the United States of America Library of Congress Cataloging-in-Publication Chinese foundations for moral education and the character development / edited by Tran Van Doan, Vincent Shen, George F. McLean. p.cm. — (Cultural heritage and contemporary change. Series III. Asia ; vol. 2) (Cultural heritage and contemporary change. Series VI. Foundations of moral education ; vol. 5) Includes bibliographies and index. 1. Moral education—China. 2. Moral education—China—History. 3. Series. I. Tran, Van Doan. II. McLean, George F. III. Shen, Ch’Ch’ing-sung. IV. Series. V. Series: Cultural heritage and contemporary change. Series VI. Foundations of moral education ; v. 5) LC315.C5C447 1991 91-58113 370.11’4’0951—dc20 CIP ISBN 1-56518-033-X & 1-56518-032-1 (pbk.) 2 Table of Contents Preface v Introduction 1 Part I. Classical Chinese Resources for the Formation of Character 1. The Metaphysical Foundations of Traditional Chinese Moral Education 7 by Peter Kun-Yu Woo (National Taiwan University, Taiwan) 2. Human Nature and Human Education: On Human Nature as Tending Toward 19 Goodness in Classical Confucianism by Pei-Jung Fu (National Taiwan University, Taiwan) 3. Hsin-Techniques and Hsin-Leadership Psychological Aspects of 29 Confucian Moral Philosophy by Hang Thaddeus T'ui-chieh (National Chengchi University, Taiwan) Part II. -
Engineers' Moral Responsibility: a Confucian Perspective
Science and Engineering Ethics https://doi.org/10.1007/s11948-019-00093-4 ORIGINAL RESEARCH/SCHOLARSHIP Engineers’ Moral Responsibility: A Confucian Perspective Shan Jing1,2 · Neelke Doorn2 Received: 13 April 2018 / Accepted: 31 January 2019 © The Author(s) 2019 Abstract Moral responsibility is one of the core concepts in engineering ethics and conse- quently in most engineering ethics education. Yet, despite a growing awareness that engineers should be trained to become more sensitive to cultural diferences, most engineering ethics education is still based on Western approaches. In this article, we discuss the notion of responsibility in Confucianism and explore what a Confu- cian perspective could add to the existing engineering ethics literature. To do so, we analyse the Citicorp case, a widely discussed case in the existing engineering ethics literature, from a Confucian perspective. Our comparison suggests the fol- lowing. When compared to virtue ethics based on Aristotle, Confucianism focuses primarily on ethical virtues; there is no explicit reference to intellectual virtues. An important diference between Confucianism and most western approaches is that Confucianism does not defne clear boundaries of where a person’s responsibility end. It also suggests that the gap between Western and at least one Eastern approach, namely Confucianism, can be bridged. Although there are diferences, the Confu- cian view and a virtue-based Western view on moral responsibility have much in common, which allows for a promising base for culturally inclusive ethics education for engineers. Keywords Responsibility · Confucianism · Virtues · Inclusive education · Citicorp Building * Neelke Doorn [email protected] Shan Jing [email protected] 1 School of Humanities, Southeast University, Nanjing 211189, Jiangsu Province, People’s Republic of China 2 Department of Technology, Policy and Management, Delft University of Technology, P.O. -
NASP Position Statement on Effective Character Education
NASP Position Statement on Effective Character Education The National Association of School Psychologists believes there is a pressing need in our nation’s schools to foster not only the intellectual and academic growth of our children, but to rededicate our commitment to helping children develop into citizens of good character – citizens with the moral and ethical backbone to positively contribute to the democracy in which we live. The generally accepted term for this type of education is character education and is considered within the context of cultural beliefs and values. There are, however, multiple perspectives to consider in defining this term. One conception of character education involves the transmission of a culture's moral values and wisdom while inspiring in the young a commitment to leading a virtuous life. It is about "developing virtues – good habits and dispositions that lead students to responsible and mature adulthood." Other approaches to character education focus on the building of just or moral communities – communities that support the development of students' moral reasoning and their commitment to the virtues that hold a community together, virtues such as trust, care, and responsibility. Some approaches stress the role of caring relationships, the importance of educating the moral sentiments, and strengthening the capacity for empathy. Others in various ways stress democratic values and civility and focus on creating democratic, or moral communities. Still others stress the hidden curriculum, arguing that good character in youth is primarily acquired through a kind of moral apprenticeship with teachers of good character. As a national non-profit resource center, the Character Education Partnership (CEP) in Washington, D.C. -
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). -
Brilliant Star: Moral Character Development
MORAL AND CHARACTER DEVELOPMENT 1 Moral and Character Development Gordon Vessels and William Huitt Citation: Vessels, G., & Huitt, W. (2005). Moral and character development. Paper presented at the National Youth at Risk Conference, Savannah, GA, March 8-10. Retrieved [date], from http://www.edpsycinteractive.org/papers/chardev.pdf Moral character development has been a topic of concern for thousands of years. It was central to the development of American schooling, but lost favor in the middle of the 20th century. Over the last several decades there has been increased attention paid to the importance of moral character as central to the purpose of schooling. This paper reviews the most important theories related to moral character development and suggests methods for including it in the school setting. The development of moral character has been the subject of philosophical and psychological investigation since Aristotle theorized three levels of moral character development: an ethics of fear, an ethics of shame, an ethics of wisdom (Kraut, 2001). Philosophers, psychologists, and educators as diverse as John Locke, John Stuart Mill, Herbert Spencer, Emile Durkheim, and John Dewey, and as ancient as Confucius, Plato, and Aristotle have viewed the development of moral character as the primary purpose of schooling (Purpel & Ryan, 1976). From the beginning of American public education in the 1600s until the first third of the 20th century, our nation’s educators, working closely with parents and the community, performed this moral-educational role with commitment (McClellan, 1992). In the middle of the 20th century, moral character education in the schools (hereafter used interchangeably with the term character education) began to decline as a result of increased cultural diversity, perplexing and seemingly prohibitive First Amendment decisions, uncertainty about what values to teach and how to teach them, a preoccupation with social movements, and a Cold War emphasis on increasing academic achievement (Vessels & Boyd, 1996; Wynne & Walberg, 1997). -
U.S. Teachers' Perception of Confucian Teaching Philosophies
New Waves Educational Research & Development 20 December, 2017, Vol. 20, No. 2, pp. 20–34 U.S. Teachers’ Perception of Confucian Teaching Philosophies and Methodologies Tak Chan Binbin Jiang Kennesaw State University Mei Mei Xu University of Georgia Abstract The purpose of this study is to solicit the perceptions of United States teachers to examine the extent of their agreement with the Confucian teaching philosophies and methodologies. A mixed research methodology was used in this study. Sixty elementary, middle, and high school teachers from 24 schools of five urban school districts of Georgia were randomly selected and invited to participate in the study. Thirty-two teachers (53.3%) representing 17 different teaching areas responded by returning an author designed survey. Quantitative data were analyzed by using descriptive statistics and qualitative data were analyzed by examining emerged themes and patterns. The findings of this study indicate that teachers strongly support the application of Confucius teaching philosophies and methodologies in the classrooms of the United States. Introduction Confucianism represents many ethical characteristics of the Chinese society. Chinese teachers, therefore, have inherited the lofty mission of Confucian culture (Hong, 2014). Evidently, the practice of Confucian philosophies has become an important component of the teaching of the Chinese language and culture in China. Therefore, the teachers in China have been responsible for instilling a set of Confucian moral values to their students in class. However, as Hong (2014) pointed out, “the basis of Confucianism as enlightenment through education has encountered industrialized society, biased and narrow minded values, and the pressure of a bureaucratic system, rendering Confucian teachings solely an embellishment to teaching materials.” To a certain extent, the rigid teaching of Confucianism in Chinese language and culture classes may lead to dislike among students (Chen, 1997). -
The Three Teachings of Ancient China
Social Studies – 6 Name: ______________________ The Three Teachings of Ancient China Taoism Laozi (Lao-tzu) wandered out to the western border of his state, riding his water buffalo. When he was eighty years old he set out for the western border of China, toward what is now Tibet, saddened and disillusioned that men were unwilling to follow the path to natural goodness. He searched for a place to live a simple life, close to nature and without trouble. With him, he carried his ideas. Before he could cross the boarder, officials made him write down his ideas: “Live a simple life, be free, be yourself, and be close to nature. Do these things and you will be happy.” Theses words have been kept in a little book called Tao Te Ching, the “Writing of God’s Way for a Good Life.” Like Confucius, Laozi had been troubled by the violence if his times. He thought it was a mistake to try to change people. He believed that people were naturally good. Man didn’t have to be “controlled.” Too much control was spoiling man. He saw that men were trying to live by “man-made” laws, customs, and traditions. They couldn’t do this and were unhappy. If men follow the ways of Tao, they will lead a good life. He really told each man to “do your own thing” – be yourself. Laozi wanted people to be closer to nature. He wanted to get away from the rules made by the government or society. To him, the government was selfish and power-hungry. -
Character Education for the 21St Century: What Should Students Learn?
Character Education for the 21st Century: What Should Students Learn? February 2015 Prepared by: Maya Bialik Michael Bogan Charles Fadel Michaela Horvathova With many thanks to: The Department of Education of Alberta, The Department of Education of New South Wales, Scott Cody, Jennifer Groff, Jordan Magid, Peter Nilsson, and Bernie Trilling for their contributions. With sincere thanks for the generous support to the: Center for Curriculum Redesign Boston, Massachusetts www.curriculumredesign.org February 2015 Copyright © 2015 Center for Curriculum Redesign. All Rights Reserved. Table of Contents Center For Curriculum Redesign Overview ......................................................... ii Why Learn Character Qualities ........................................................................ 1 How Would Character Qualities Be Learned ......................................................... 3 Character Qualities Framework ....................................................................... 4 Mindfulness .......................................................................................... 7 Curiosity ............................................................................................. 10 Courage .............................................................................................. 13 Resilience ............................................................................................ 16 Ethics ................................................................................................. 19 Leadership ......................................................................................... -
Leibniz on China and Christianity: the Reformation of Religion and European Ethics Through Converting China to Christianity
Bard College Bard Digital Commons Senior Projects Spring 2016 Bard Undergraduate Senior Projects Spring 2016 Leibniz on China and Christianity: The Reformation of Religion and European Ethics through Converting China to Christianity Ela Megan Kaplan Bard College, [email protected] Follow this and additional works at: https://digitalcommons.bard.edu/senproj_s2016 Part of the European History Commons This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. Recommended Citation Kaplan, Ela Megan, "Leibniz on China and Christianity: The Reformation of Religion and European Ethics through Converting China to Christianity" (2016). Senior Projects Spring 2016. 279. https://digitalcommons.bard.edu/senproj_s2016/279 This Open Access work is protected by copyright and/or related rights. It has been provided to you by Bard College's Stevenson Library with permission from the rights-holder(s). You are free to use this work in any way that is permitted by the copyright and related rights. For other uses you need to obtain permission from the rights- holder(s) directly, unless additional rights are indicated by a Creative Commons license in the record and/or on the work itself. For more information, please contact [email protected]. Leibniz on China and Christianity: The Reformation of Religion and European Ethics through Converting China to Christianity Senior Project submitted to The Division of Social Studies Of Bard College by Ela Megan Kaplan Annandale-on-Hudson, New York May 2016 5 Acknowledgements I would like to thank my mother, father and omniscient advisor for tolerating me for the duration of my senior project. -
Confucius Tradition in the Mencius NECCT 3 (2014)
A Taeko Brooks Confucius Tradition in the Mencius NECCT 3 (2014) Introduction Doubts have sometimes been raised as to whether the Lu!nYw" and the Mencius are Warring States texts or Ha#n compilations. In this paper, I will examine this question by considering Confucius sayings which are quoted or evoked as authorities in the Mencius. I distinguish the received tradition, in which the Lu!nYw" is treated by the Mencians as a source of Confucius sayings, and the free tradition, where the Mencius, like the Dzwo" Jwa#n, invented Confucius sayings to give authority for situations not envisioned in the Lu!nYw". In this paper, I use an updated version of the Mencius theory published in our 1999 study Nature and Historical Context of the Mencius. We still see the Lu!nYw" and the Mencius as accretional texts, and see the posthumous Mencians as dividing into Northern and Southern schools. Among the changes are (1) the reclassification of MC 1B16 as a disciple addition, (2) a closer dating of all the Mencius passages, and (3) the recognition that, besides the use of the Lu!nYw" by the Mencius, the Lu!nYw" included in its own later chapters some sayings of Confucius originating in the Mencius school. The history of the Mencian movement is before you in the handout. First there was Mencius, whose interviews with rulers (plus a private conversation in 2A2a) were the official record of the school. At his death in 0303, his disciples did two things. First, they added 1B16 as an epitaph, saying that Mencius’s failure to attract a ruler was not his fault, but lay with Heaven.