The Confucian Rectification of Names and People/Human Resource Management
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A New Examination of Confucius' Rectification of Names
Journal of chinese humanities � (���6) �47-�7� brill.com/joch A New Examination of Confucius’ Rectification of Names Cao Feng (曹峰) Professor of Philosophy, Renmin University, China [email protected] Translated by Brook Hefright Abstract Confucius’ explanation of the “rectification of names” is not necessarily related to the theories of “social status” and “names and actuality.” The reason scholars have inter- preted the rectification of names in the Analects in so many different ways is, to a large degree, due to assumptions about Confucius’ thinking by his successors, and based on the views on rectification of names among later generations. In the course of the devel- opment of thinking about names, scholars have augmented Confucius’ own explana- tion, gradually fleshing it out from an empty shell into a substantial edifice. The original meaning may have been very simple: Confucius did not wish to establish a standard system of names. Rather, he was simply the first person in history to realize the impor- tance of language in politics. As a politician, Confucius noticed and foresaw the influ- ence that the indeterminacy, ambiguity, and arbitrariness of names could have on politics. He discerned the political consequences when language could not accurately express meaning or when there was no way for people to accurately perceive it. He also recognized how names, as a way of clarifying right and wrong and establishing norms, could have a great effect on a society’s politics. Although Confucius noted that disunity in speech could lead to disunity in politics, he did not propose a solution. -
Legal Orientalism
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by University of Michigan School of Law Michigan Law Review Volume 101 Issue 1 2002 Legal Orientalism Teemu Ruskola American University Follow this and additional works at: https://repository.law.umich.edu/mlr Part of the Comparative and Foreign Law Commons, Jurisprudence Commons, Legal History Commons, and the Legal Writing and Research Commons Recommended Citation Teemu Ruskola, Legal Orientalism, 101 MICH. L. REV. 179 (2002). Available at: https://repository.law.umich.edu/mlr/vol101/iss1/4 This Article is brought to you for free and open access by the Michigan Law Review at University of Michigan Law School Scholarship Repository. It has been accepted for inclusion in Michigan Law Review by an authorized editor of University of Michigan Law School Scholarship Repository. For more information, please contact [email protected]. LEGAL ORIENTALISM Teemu Rusko/a* [The] world-wide ... diffusion of [Western culture] has protected us as man had never been protected before from having to take seriously the civilizations of other peoples; it has given to our culture a massive univer- . sality that we have long ceased to account fo r historically, and which we read off rather as necessary and inevitable. 1 - Ruth Benedict [In China,] animals are divided into: (a) belonging to the Emperor, (b) embalmed, (c) tame, (d) sucking pigs, (e) sirens, (f) fa bulous, (g) stray dogs, (h) included in the present classification, (i) frenzied, (j) innumer able, (k) drawn with a very fine camel hair brush, (1) et cetera, (m) having just broken the water pitcher, (n) that from a long way offlook like flies.2 - Michel Foucault * Assistant Professor of Law, American University; Sabbatical Visitor at the Center for the Study of Law and Culture and Senior Fellow at the Center for Chinese Legal Studies, Columbia Law School. -
Confucius' Philosophy of Zhengming (“Rectification of Names
SOCIAL AND EDUCATIONAL STUDIES Confucius’ Philosophy of Zhengming (“Rectification of Names”): Implications for Social Harmony in Africa Mark Omorovie Ikeke1 Abstract: Social harmony is an imperative for the development of society. Without social harmony there is bound to be conflicts, violence, and social turmoil that impede the wellbeing of society. A key factor that can promote social harmony is when people live out the meaning of their names. This is what Confucius called Zhengming (“rectification of names”). For him the rectification of names implies every citizen living out the full import and meaning of their names and roles. Without rectification of names society will continue to be bedeviled by disharmony. Like many other societies the African continent is bedeviled with social disharmonies caused by poor leadership, bad governance, corruption and embezzlement of public funds, kidnapping and hostage taking, youth restiveness, illegal migration, environmental degradation, etc. It is difficult for there to be social harmony when citizens are experiencing social deprivations. The paper will use critical analytic and hermeneutic methods to examine the doctrine of rectification of names as proposed by Confucius. The paper will also apply this doctrine to the situation of social disharmony in Africa. The paper finds and concludes that there is need to use the ideas of Zhengming to mitigate social disharmonies in Africa. Keywords: Confucius, Zhengming, “rectification of names”, ethics, social harmony, Africa Introduction Social harmony is vital and necessary for a harmonious and ordered society. Without social harmony a society cannot function to full capacity and fulfils her purpose for being in existence. Social harmony is bedrock for peaceful living and creates the environment for people to live the optimal life, the purpose for which government is ordained. -
A New Examination of Confucius' Rectification of Names
Journal of chinese humanities � (���6) �47-�7� brill.com/joch A New Examination of Confucius’ Rectification of Names Cao Feng (曹峰) Professor of Philosophy, Renmin University, China [email protected] Translated by Brook Hefright Abstract Confucius’ explanation of the “rectification of names” is not necessarily related to the theories of “social status” and “names and actuality.” The reason scholars have inter- preted the rectification of names in the Analects in so many different ways is, to a large degree, due to assumptions about Confucius’ thinking by his successors, and based on the views on rectification of names among later generations. In the course of the devel- opment of thinking about names, scholars have augmented Confucius’ own explana- tion, gradually fleshing it out from an empty shell into a substantial edifice. The original meaning may have been very simple: Confucius did not wish to establish a standard system of names. Rather, he was simply the first person in history to realize the impor- tance of language in politics. As a politician, Confucius noticed and foresaw the influ- ence that the indeterminacy, ambiguity, and arbitrariness of names could have on politics. He discerned the political consequences when language could not accurately express meaning or when there was no way for people to accurately perceive it. He also recognized how names, as a way of clarifying right and wrong and establishing norms, could have a great effect on a society’s politics. Although Confucius noted that disunity in speech could lead to disunity in politics, he did not propose a solution. -
The Concept of Language in Confucianism
SAGEHOOD AS SPIRITUAL RHETORIC – The concept of language in Confucianism Copyright Kai Marchal 1. INTRODUCTION The subject of the following reflections is language, as understood in the Confucian tradition. In the Western world, we are used to consider language an important philosophical problem; particularly since the 20th century, language constitutes a "ontologically" distinct domain, which manifests human spontaneity, as well as human historicity and the being of difference. Language qua interpretation has become essential for contemporary philosophy, especially, of course, for hermeneutics. Famously, Hans-Georg Gadamer has formulated the Heideggerian thesis that "Being that can be understood is language". When we now turn to the Chinese world, we cannot but remark a decisive difference: although premodern Chinese civilization had a distinctive notion of philosophy and the philosophical life, it was a world without Platonism. Therefore, strictly speaking, we are not allowed to understand Chinese reflections on language on the basis of Platonism or the various philosophical world-views which tried to overcome Platonism (as f.ex. Kantianism or Heideggerianism). It is quite difficult to imagine what Western culture would look alike, if there were not the erotic speeches from the Symposium, or the famous remarks about the difference between the written and the spoken word in the Phaidros. But premodern Chinese thinkers found themselves exactly in this situation: to think about language without any form of Platonism. And as Confucius (trad. 551-479 B.C.) turned away from the heavenly things and limited himself entirely to the human things, language became not only subject of philosophical reflection, but also the most important tool for ordering the world. -
Confucius, Needham and Modern Psychology
Confucius, Needham and Modern Psychology Speaker: Mr. Ravi Bhoothalingam, Honorary Fellow, ICS Chair: Prof. Sabaree Mitra, Honorary Fellow, ICS 9 September 2015 Institute of Chinese Studies, Delhi The presentation by Ravi Bhoothalingam was an attempt to understand the old but valid notions bounded in Confucianism, further propounded in Needham’s magisterial work on China, and its relation and influence on ‘scientific method’ with Chinese characteristics. The speaker analyzed the seemingly contorted ‘trilemma’ of Confucius-Needham-Modern Psychology through four points of reference: 1) the relationship between Confucius and scientific method, 2) the influence of language on thought processes, 3) the ‘mind-brain’ dilemma through the centuries old Confucian concepts of ’shu’ and ‘xin’, and 4) the development of ‘moral sense’ in the human conscience. The speaker examined the first point of reference by discussing the relationship between Needham and Confucius. He referred to the problematic concept of ‘scientific method’ through a simple discussion on how to achieve peace in the world through the application of ‘deductive logic’ and ‘inductive logic’, and by placing the rational human being at the centre. The proto-scientific manual ‘Da Xue’ provides the correct analogy to what Confucius actually meant when founding the basis for world peace: it is not things out there but rather the nature of man that is the epicentre of it all. The question however remains as to what or who is that ‘rational individual’? This is where the other points of reference come into play. Hence, the second point of analysis is the influence of language on the thought processes understood through the Needham-Psychology part of the aforementioned trilemma. -
The Philosophy of Wu Wei
The philosophy of Wu Wei Autor(en): Duyvendak, J.J.L. Objekttyp: Article Zeitschrift: Asiatische Studien : Zeitschrift der Schweizerischen Asiengesellschaft = Études asiatiques : revue de la Société Suisse-Asie Band (Jahr): 1 (1947) Heft 3-4 PDF erstellt am: 23.09.2021 Persistenter Link: http://doi.org/10.5169/seals-145255 Nutzungsbedingungen Die ETH-Bibliothek ist Anbieterin der digitalisierten Zeitschriften. Sie besitzt keine Urheberrechte an den Inhalten der Zeitschriften. Die Rechte liegen in der Regel bei den Herausgebern. Die auf der Plattform e-periodica veröffentlichten Dokumente stehen für nicht-kommerzielle Zwecke in Lehre und Forschung sowie für die private Nutzung frei zur Verfügung. Einzelne Dateien oder Ausdrucke aus diesem Angebot können zusammen mit diesen Nutzungsbedingungen und den korrekten Herkunftsbezeichnungen weitergegeben werden. Das Veröffentlichen von Bildern in Print- und Online-Publikationen ist nur mit vorheriger Genehmigung der Rechteinhaber erlaubt. Die systematische Speicherung von Teilen des elektronischen Angebots auf anderen Servern bedarf ebenfalls des schriftlichen Einverständnisses der Rechteinhaber. Haftungsausschluss Alle Angaben erfolgen ohne Gewähr für Vollständigkeit oder Richtigkeit. Es wird keine Haftung übernommen für Schäden durch die Verwendung von Informationen aus diesem Online-Angebot oder durch das Fehlen von Informationen. Dies gilt auch für Inhalte Dritter, die über dieses Angebot zugänglich sind. Ein Dienst der ETH-Bibliothek ETH Zürich, Rämistrasse 101, 8092 Zürich, Schweiz, www.library.ethz.ch http://www.e-periodica.ch 81 The Philosophy of Wu Wei by J. J. L. Duyvendak ¦ The contrast between Western and Oriental philosophies is a theme that for many scholars has a great fascination. More than one observer has been particularly struck by a characteristic that seems to be essential. -
Tracing Confucianism in Contemporary China
TRACING CONFUCIANISM IN CONTEMPORARY CHINA Ruichang Wang and Ruiping Fan Abstract: With the reform and opening policy implemented by the Chinese government since the late 1970s, mainland China has witnessed a sustained resurgence of Confucianism first in academic studies and then in social practices. This essay traces the development of this resurgence and demonstrates how the essential elements and authentic moral and intellectual resources of long-standing Confucian culture have been recovered in scholarly concerns, ordinary ideas, and everyday life activities. We first introduce how the Modern New Confucianism reappeared in mainland China in the three groups of the Chinese scholars in the Confucian studies in the 1980s and early 1990s. Then we describe how a group of innovative mainland Confucian thinkers has since the mid-1990s come of age launching new versions of Confucian thought differing from that of the overseas New Confucians and their forefathers, followed by our summary of public Confucian pursuits and activities in the mainland society in the recent decade. Finally, we provide a few concluding remarks about the difficulties encountered in the Confucian development and our general expectations for future. 1 Introduction Confucianism is not just a philosophical doctrine constructed by Confucius (551- 479BCE) and developed by his followers. It is more like a religion in the general sense. In fact, Confucius took himself as a cultural transmitter rather than a creator (cf. Analects 7.1, 7.20), inheriting the Sinic culture that had long existed before him.2 Dr. RUICHANG WANG, Professor, School of Culture & Communications, Capital university of Economics and Business. Emai: [email protected]. -
UNDERSTANDING CHINA a Diplomatic and Cultural Monograph of Fairleigh Dickinson University
UNDERSTANDING CHINA a Diplomatic and Cultural Monograph of Fairleigh Dickinson University by Amanuel Ajawin Ahmed Al-Muharraqi Talah Hamad Alyaqoobi Hamad Alzaabi Molor-Erdene Amarsanaa Baya Bensmail Lorena Gimenez Zina Ibrahem Haig Kuplian Jose Mendoza-Nasser Abdelghani Merabet Alice Mungwa Seddiq Rasuli Fabrizio Trezza Editor Ahmad Kamal Published by: Fairleigh Dickinson University 1000 River Road Teaneck, NJ 07666 USA April 2011 ISBN: 978-1-457-6945-7 The opinions expressed in this book are those of the authors alone, and should not be taken as necessarily reflecting the views of Fairleigh Dickinson University, or of any other institution or entity. © All rights reserved by the authors No part of the material in this book may be reproduced without due attribution to its specific author. THE AUTHORS Amanuel Ajawin is a diplomat from Sudan Ahmed Al-Muharraqi is a graduate student from Bahrain Talah Hamad Alyaqoobi is a diplomat from Oman Hamad Alzaabi a diplomat from the UAE Molor Amarsanaa is a graduate student from Mongolia Baya Bensmail is a graduate student from Algeria Lorena Gimenez is a diplomat from Venezuela Zina Ibrahem is a graduate student from Iraq Ahmad Kamal is a Senior Fellow at the United Nations Haig Kuplian is a graduate student from the United States Jose Mendoza-Nasser is a graduate student from Honduras Abdelghani Merabet is a graduate student from Algeria Alice Mungwa is a graduate student from Cameroon Seddiq Rasuli is a graduate student from Afghanistan Fabrizio Trezza is a graduate student from Italy INDEX OF -
Sima Tan and the Invention of Daoism, "Legalism," "Et Cetera" Author(S): Kidder Smith and Sima Tan Source: the Journal of Asian Studies, Vol
Sima Tan and the Invention of Daoism, "Legalism," "et cetera" Author(s): Kidder Smith and Sima Tan Source: The Journal of Asian Studies, Vol. 62, No. 1 (Feb., 2003), pp. 129-156 Published by: Association for Asian Studies Stable URL: http://www.jstor.org/stable/3096138 Accessed: 06-01-2016 12:20 UTC Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://www.jstor.org/page/ info/about/policies/terms.jsp 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]. Association for Asian Studies and Cambridge University Press are collaborating with JSTOR to digitize, preserve and extend access to The Journal of Asian Studies. http://www.jstor.org This content downloaded from 195.113.0.105 on Wed, 06 Jan 2016 12:20:29 UTC All use subject to JSTOR Terms and Conditions Sima Tan and the Invention of Daoism, "Legalism,"et cetera KIDDER SMITH H ERE'S A SHORT VERSION: The "-ism" we invoke when we posit things like "Daoism" was glimpsed for the first time by Sima Tan-J,J--, a(d. 110 B.C.E.), lord grand astrologer (taishigongJ; _j_) to the Han court. His essay "Yaozhi"g^ (Essential points), included in the final chapter of his son Sima Qian's Taishigong,' analyzes the strengths and weaknesses of six approaches to governance: Yinyang =%|, Ru f (known to us as Confucians), Mo , (the Mohists), Fajia ~j * (called Legalists), Mingjia ; V (called Sophists), and Daojia I * (or Daode X {f , the supposed Daoists). -
Supplementary Notes 4. Slingerland, in Accord with Pang Pu, Suggests Th
Philosophies of Happiness Chapter 3 Confucian Happiness: Supplementary Notes 4. Slingerland, in accord with Pang Pu, suggests that the term wu-wei “describes a state of personal harmony in which actions flow freely and instantly from one’s spontaneous inclinations—without the need for extended deliberation or inner struggle––and yet nonetheless accord perfectly with the dictates of the situation at hand, display an almost supernatural efficacy and (in the Confucian context at least) harmonize with the demands of conventional morality . It represents not a transitory state but rather a set of dispositions that has been so thoroughly transformed as to conform with the normative order.” Ivanhoe objects that, as Slingerland’s translation “effortless action” suggests, wu-wei is properly a quality of actions and not agents, since nature is said to act in wu-wei fashion without being an agent. Ivanhoe, “The Paradox of Wu-wei?” Journal of Chinese Philosophy, Volume 34, Issue 2: 277-287, at 284. Chris Fraser points out that the question of agency is at the heart of many of these descriptions of action. Thus nature may be a paradigm precisely because it acts without conscious agency. Fraser, “On Wu-wei as a Unifying Metaphor: Effortless Action: Wu-wei as Conceptual Metaphor and Spiritual Ideal in Early China,” Philosophy East and West: 97-106, at 99-100. 55. The Master fell ill. Zilu had the disciples act towards him as though they were re- tainers. When the illness eased, the Master said, “Long has Yóu practiced this deception! To have no retainers and pretend to have them, whom do I deceive? Do I deceive Tian? And moreover, rather than die in the hands of retainers, would I not prefer to die in your hands, my friends? Even though I may receive no great funeral, would I be dying by the side of the road?” Compare Zhuangzi, Chapter 32, and Ivanhoe, “Death and Dying in the Analects,” in In A. -
The Tao Te Ching
Access*: Interdisciplinary Journal of Student Research and Scholarship Volume 1 Article 4 Issue 1 Inaugural Issue - Fall 2017 2017 The aT o Te Ching [Laozi] /Lao-tzu Metaphysics (What is existence?) A. Amon Greene University of Washington Tacoma, [email protected] Follow this and additional works at: https://digitalcommons.tacoma.uw.edu/access Part of the Chinese Studies Commons, Metaphysics Commons, Other Classics Commons, Other Philosophy Commons, Other Religion Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Greene, A. Amon (2017) "The aT o Te Ching [Laozi] /Lao-tzu Metaphysics (What is existence?)," Access*: Interdisciplinary Journal of Student Research and Scholarship: Vol. 1 : Iss. 1 , Article 4. Available at: https://digitalcommons.tacoma.uw.edu/access/vol1/iss1/4 This Undergraduate Research Paper is brought to you for free and open access by the Teaching and Learning Center at UW Tacoma Digital Commons. It has been accepted for inclusion in Access*: Interdisciplinary Journal of Student Research and Scholarship by an authorized editor of UW Tacoma Digital Commons. Greene: Tao Te Ching Abstract As Chinese philosophies enter the global marketplace, Taoist ideas are emerging with greater frequency. In order to make Zhou Dynastic Taoist ideas accessible to Western acculturated readers, a more conventionally “Western” approach to a key Taoist text, the "Tao Te Ching/Dao De Jing" by Lao Tzu/Laozi. Therefore, in this paper, I will examine the foundational metaphysics presented in the Tao Te Ching. Lao Tzu contends that the Tao transcends all conditions, all conceptualization and naming, presenting an inherent conundrum. I argue that by evoking an a-rational and experiential discourse, the Tao Te Ching attempts to impart impressions of The Tao.