MIND IS PRINCIPLE by Lu Jiuyuan Introduction “Neo-Confucianism”
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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). -
B Philosophy (General) B
B PHILOSOPHY (GENERAL) B Philosophy (General) For general philosophical treatises and introductions to philosophy see BD10+ Periodicals. Serials 1.A1-.A3 Polyglot 1.A4-Z English and American 2 French and Belgian 3 German 4 Italian 5 Spanish and Portuguese 6 Russian and other Slavic 8.A-Z Other. By language, A-Z Societies 11 English and American 12 French and Belgian 13 German 14 Italian 15 Spanish and Portuguese 18.A-Z Other. By language, A-Z 20 Congresses Collected works (nonserial) 20.6 Several languages 20.8 Latin 21 English and American 22 French and Belgian 23 German 24 Italian 25 Spanish and Portuguese 26 Russian and other Slavic 28.A-Z Other. By language, A-Z 29 Addresses, essays, lectures Class here works by several authors or individual authors (31) Yearbooks see B1+ 35 Directories Dictionaries 40 International (Polyglot) 41 English and American 42 French and Belgian 43 German 44 Italian 45 Spanish and Portuguese 48.A-Z Other. By language, A-Z Terminology. Nomenclature 49 General works 50 Special topics, A-Z 51 Encyclopedias 1 B PHILOSOPHY (GENERAL) B Historiography 51.4 General works Biography of historians 51.6.A2 Collective 51.6.A3-Z Individual, A-Z 51.8 Pictorial works Study and teaching. Research Cf. BF77+ Psychology Cf. BJ66+ Ethics Cf. BJ66 Ethics 52 General works 52.3.A-Z By region or country, A-Z 52.5 Problems, exercises, examinations 52.65.A-Z By school, A-Z Communication of information 52.66 General works 52.67 Information services 52.68 Computer network resources Including the Internet 52.7 Authorship Philosophy. -
Study and Uses of the I Ching in Tokugawa Japan
Study Ching Tokugawa Uses of and I Japan the in Wai-ming Ng University Singapore National of • Ching $A (Book Changes) The of 1 particular significance has been book of a history. interest and in Asian East Divination philosophy basis its and derived from it on integral of Being civilization. Chinese within parts orbit the Chinese of the cultural were sphere, Japan traditional Ching development indebted for the the 1 of of its to aspects was culture. Japan The arrived in later sixth than the and little studied text in century no was (539-1186). Japan ancient readership expanded major It literate such Zen to groups as high-ranking monks, Buddhist courtiers, and period warriors medieval in the (1186- 1603). Ching scholarship 1 during reached Tokugawa its period the (1603-1868) apex Ching when the became 1 popular of the influential and Chinese This 2 most texts. one preliminary is provide work aims which brief Ching of overview 1 to essay a a scholarship highlighting Tokugawa Japan, in popularity themes: several of the the text, major writings, schools, the scholars, of/Ching and characteristics the and scholarship. 3 Popularity Ching The of the I popularity Ching Tokugawa of the The Japan in acknowledged I has been by a t• •" :i• •b Miyazaki Japanese number scholars. of Michio Tokugawa scholar of a thought, has remarked: "There by [Tokugawa] reached Confucians consensus was a pre-Tokugawa historical of the For overview Wai-ming in Japan, Ng, Ching "The 1 in text a see Japan," Quarterly Ancient (Summer Culture 1996), 26.2 Wai-ming 73-76; Asian and Ng pp. -
Food Ethics in Ancient China: a Confucian Perspective
27 Food Ethics in Ancient China: A Confucian Perspective Chun-chieh HUANG* 1. Introduction Food ethics in ancient China was a complex of ideas that emerged from the Chinese view of life and attitude toward the elderly. They can be seen as the manifestation of the Confucian political ideal of the “kingly way,” and in particular, the related idea of “humane governance.” Food ethics in ancient China was also linked to the everyday practice of eating, especially in the context of rural life. In this paper, I will attempt to parse this thesis, focusing on Mencius’ saying that “those who are seventy can eat meat.” In his conversation with King Hui of Liang (梁惠王, r.319‒301 BCE), Mencius (孟子, 372‒289 BCE) expounded his ideal of the “kingly way” of governance. He stated:1 If the mulberry is planted in every homestead of fi ve mu of land, then those who are fi fty can wear silk; if chickens, pigs and dogs do not miss their breeding season, then those who are seventy can eat meat; if each lot of a hundred mu is not deprived of labour during the busy seasons, then families with several mouths to feed will not go hungry. Exercise due care over the education provided by the village schools, and disci- pline the people by teaching them the duties proper to sons and younger brothers, and those whose heads have turned hoary will not be carrying loads on the roads. When those who are seventy wear silk and eat meat and the masses are neither cold nor hungry, it is impossible for their prince not to be a true King. -
Chastity As a Virtue
religions Article Chastity as a Virtue Hwa Yeong Wang College of Confucian Studies and Eastern Philosophy, Sungkyunkwan University, 25-2, Seonggyungwan-ro, Jongno-gu, Seoul 03063, Korea; [email protected] Received: 26 April 2020; Accepted: 18 May 2020; Published: 21 May 2020 Abstract: This paper analyzes two philosophers’ views on chastity as a virtue, comparing Song Siyeol, a Korean neo-Confucian philosopher of the east, and David Hume, a Scottish philosopher. Despite the importance in and impact on women’s lives, chastity has been understated in religio-philosophical fields. The two philosophers’ understandings and arguments differ in significant ways and yet share important common aspects. Analyzing the views of Song and Hume helps us better understand and approach the issue of women’s chastity, not only as a historical phenomenon but also in the contemporary world, more fully and deeply. The analysis will provide an alternative way to re-appropriate the concept of chastity as a virtue. Keywords: chastity; Song Siyeol; David Hume; virtue; gender; Korean neo-Confucianism 1. Introduction Chastity, understood as a commitment or disposition to remain innocent of extramarital sexual intercourse, has been considered a virtue among human beings for a long time, not only in traditional societies but in contemporary societies as well.1 The value of chastity has been recognized since very early times and regardless of geographical location; it was an important virtue in ancient Greece and China, for example. This duty of chastity remains widespread in contemporary societies, which, in general, take monogamy as the moral standard regarding intimate human relationships. In a number of countries, the violation of chastity is recognized as unlawful and has consequences within the penal system.2 The virtue of chastity, however, has been discussed one-sidedly and almost always as “female” chastity. -
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. -
Book Review the Past, Present and Future of Confucian Political Philosophy —Evaluation of Professor Ouyang Zhenren's from Nature of Mind to Politics
Book Review The Past, Present and Future of Confucian Political Philosophy —Evaluation of Professor Ouyang Zhenren's From Nature of Mind to Politics Yang Yongtao1 Professor Ouyang Zhenren's new book From Nature of Mind to Politics was published by China Social Sciences Press (Beijing) in 2017, which is a major breakthrough in the academic research on Confucian mind philosophy. At the same time, the publication of this monograph represents the latest trend and frontier achievements in the study of Confucian political philosophy. What does Confucian political philosophy say? What should be its core concern? How can people promote the future development of Confucian political philosophy? These three questions run through Professor Ouyang's From Nature of Mind to Politics. In recent years, there have been a lot of discussions on "Mind Confucianism" and "Political Confucianism" in academic circles, but the differences between them have been emphasized, which actually separates the inherent state of Confucianism. Only by grasping the internal connection from "nature of mind" to "politics" and observing the connection and prominence of "Xiu Shen( 修身)", can we better understand the essence of Confucian political philosophy, which is also Professor Ouyang's concern in writing. The book is divided into six parts: "From Nature of Mind to Politics", "Insight into Confucian political philosophy", "Nature and Evolution of The Book of Filial Piety", "Confucianism advanced in comparison", "From Confucius and Mencius to Lu Jiuyuan" and "From Confucius and Mencius to Wang Yangming". This work combines historical data with theory very well and finds ideas that many people did't see, so it can be said to be a rare and excellent study of Confucian political philosophy. -
From Cannibalism to Empowerment: an Analects-Inspired Attempt to Balance Community and Liberty Author(S): Sor-Hoon Tan Source: Philosophy East and West, Vol
From Cannibalism to Empowerment: An Analects-Inspired Attempt to Balance Community and Liberty Author(s): Sor-hoon Tan Source: Philosophy East and West, Vol. 54, No. 1 (Jan., 2004), pp. 52-70 Published by: University of Hawai'i Press Stable URL: http://www.jstor.org/stable/1399862 Accessed: 09/04/2010 03:38 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/action/showPublisher?publisherCode=uhp. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. 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. For more information about JSTOR, please contact [email protected]. University of Hawai'i Press is collaborating with JSTOR to digitize, preserve and extend access to Philosophy East and West. http://www.jstor.org FROM CANNIBALISM TO EMPOWERMENT: AN ANALECTS-INSPIRED ATTEMPT TO BALANCE COMMUNITY AND LIBERTY Sor-hoonTan PhilosophyDepartment, National University of Singapore .. -
Hello. Today We're Going to Talk About Chu Hsi, a Very Important Neo-Confucian Philosopher
Hello. Today we're going to talk about Chu Hsi, a very important Neo-Confucian philosopher. In fact, Chu Hsi was the most important Chinese philosopher since Mencius, definitely the most important Chinese philosopher of the last, say, thousand years, just extremely, extremely influential. We definitely want to know something about his thought. His main contribution was in synthesizing work of some of the previous Neo-Confucian philosophers, especially the Cheng brothers, who we did last time and in particular Cheng Yi. He was himself a follower of Cheng Yi, and really followed his thought in most respects. His great influence was due in part that he had the good fortune of his particular interpretations of the classics were chosen as the official ones for the Chinese civil service exams. That meant from the, say, 14th or late 13th century up until the early 20th century, anyone who wanted a government job basically had to memorize Chu Hsi. Everybody studied him, everybody knew him real well, and he was just hugely important, not only in China but also in Korea. His interpretations were the official ones there as well, and in Japan he was also very, very significant. A very important philosopher. Now, we're going to start with his idea of human nature. Of course, this is a key idea in Confucian philosophy as we already know and Chu has his own edition to the theory which we want to take a look at. One important characteristic of Neo-Confucianism, I of touched on last time, but we didn't really get into it in detail, is that Neo-Confucians see a moral order in the whole universe. -
Contemporary Chinese Philosophy.Pdf
CONTEMPORARY CHINESE PHILOSOPHY Edited by CHUNG-YING CHENG AND NICHOLAS BUNNIN CONTEMPORARY CHINESE PHILOSOPHY Dedicated to my mother Mrs Cheng Hsu Wen-shu and the memory of my father Professor Cheng Ti-hsien Chung-ying Cheng Dedicated to my granddaughter Amber Bunnin Nicholas Bunnin CONTEMPORARY CHINESE PHILOSOPHY Edited by CHUNG-YING CHENG AND NICHOLAS BUNNIN Copyright © Blackwell Publishers Ltd 2002 First published 2002 2 4 6 8 10 9 7 5 3 1 Blackwell Publishers Inc. 350 Main Street Malden, Massachusetts 02148 USA Blackwell Publishers Ltd 108 Cowley Road Oxford OX4 1JF UK All rights reserved. Except for the quotation of short passages for the purposes of criticism and review, no part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of the publisher. Except in the United States of America, this book is sold subject to the condition that it shall not, by way of trade or otherwise, be lent, resold, hired out, or otherwise circulated without the publisher’s prior consent in any form of binding or cover other than that in which it is published and without a similar condition including this condition being imposed on the subsequent purchaser. Library of Congress Cataloging-in-Publication Data Contemporary chinese philosophy / edited by Chung-ying Cheng and Nicholas Bunnin p. cm. Includes bibliographical references and index. ISBN 0-631-21724-X (alk. paper) — ISBN 0-631-21725-8 (pbk. : alk. paper) 1. Philosophy, Chinese—20th century. I. Cheng, Zhongying, 1935– II. -
Appropriating the West in Late Qing and Early Republican China / Theodore Huters
Tseng 2005.1.17 07:55 7215 Huters / BRINGING THE WORLD HOME / sheet 1 of 384 Bringing the World Home Tseng 2005.1.17 07:55 7215 Huters / BRINGING THE WORLD HOME / sheet 2 of 384 3 of 384 BringingÕ the World HomeÕ Appropriating the West in Late Qing 7215 Huters / BRINGING THE WORLD HOME / sheet and Early Republican China Theodore Huters University of Hawai‘i Press Honolulu Tseng 2005.1.17 07:55 © 2005 University of Hawai‘i Press All rights reserved Printed in the United States of Amer i ca Library of Congress Cataloging- in- Publication Data Huters, Theodore. Bringing the world home : appropriating the West in late Qing and early Republican China / Theodore Huters. p. cm. Includes bibliographical references and index. ISBN 0-8248-2838-0 (hardcover : alk. paper) 1. Chinese literature—20th century—History and criticism. 2. Chinese literature—20th century—Western influences. I. Title. PL2302.H88 2005 895.1’09005—dc22 2004023334 University of Hawai‘i Press books are printed on acid- free paper and meet the guidelines for permanence and durability of the Council on Library Resources. An electronic version of this book is freely available, thanks to the support of libraries working with Knowledge Unlatched. KU is a collaborative initiative designed to make high-quality books open access for the public good. The open-access ISBN for this book is 978-0-8248-7401-8. More information about the initiative and links to the open-access version can be found at www.knowledgeunlatched.org. The open-access version of this book is licensed under Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International (CC BY- NC-ND 4.0), which means that the work may be freely downloaded and shared for non-commercial purposes, provided credit is given to the author. -
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.