Bibliography of Tu Weiming's Works
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Identity and Hybridity – Chinese Culture and Aesthetics in the Age of Globalization
Identity and Hybridity – Chinese Culture and Aesthetics in the Age of Globalization Karl-Heinz Pohl Introduction: Culture and Identity Thirty years ago (1977), Thomas Metzger published a book which became well known in Sinological circles: Escape from Predicament: Neo-Confucianism and China’s Evolving Political Culture. In this book, Metzger discusses a serious problem Chinese scholars were confronted with at the turn of the 19th to the 20th century: the modernization of China and catching up with the West without giving up two thousand years of culturally valuable Confucian teachings. From the 1920s on, Confucian thought was replaced by Marxist ideology and, with the beginning of the Peoples’ Republic in 1949, the latter was firmly established as the new order of discourse. Metzger argues persuasively, however, in spite of all the new leftist ideology that poured into China after the May Fourth Movement of 1919, that Confucianism was not relegated to the museum of History of Philosophy in China as Joseph Levenson (in his Confucian China and its Modern Fate of 1958) had predicted. Instead, Confucian thought – as an integral part of the Chinese cultural psyche – survived and remained influential, though not visible, in shaping modern China. Even radicals of this time, such as Mao Tse-tung, although they attempted to give China a completely new ideological order, were formed by their cultural tradition to such an extent that it was impossible to shake it off completely. The above historical example is significant for our theme. It concerns the question of persistence of culture in the face of cultural encounters – both of the unfriendly kind, such as the first “clash of civilizations” between China and the West in the 19th century (after the Opium Wars), as well as of the latest and somewhat friendlier meeting, the process of mingling and interpenetration of cultures called globalization.1 Hence, the significance of culture and cultural identity in the age of globalization remains a question to be answered. -
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. -
Confucianism, "Cultural Tradition" and Official Discourses in China at the Start of the New Century
China Perspectives 2007/3 | 2007 Creating a Harmonious Society Confucianism, "cultural tradition" and official discourses in China at the start of the new century Sébastien Billioud Édition électronique URL : http://journals.openedition.org/chinaperspectives/2033 DOI : 10.4000/chinaperspectives.2033 ISSN : 1996-4617 Éditeur Centre d'étude français sur la Chine contemporaine Édition imprimée Date de publication : 15 septembre 2007 ISSN : 2070-3449 Référence électronique Sébastien Billioud, « Confucianism, "cultural tradition" and official discourses in China at the start of the new century », China Perspectives [En ligne], 2007/3 | 2007, mis en ligne le 01 septembre 2010, consulté le 14 novembre 2019. URL : http://journals.openedition.org/chinaperspectives/2033 ; DOI : 10.4000/chinaperspectives.2033 © All rights reserved Special feature s e v Confucianism, “Cultural i a t c n i e Tradition,” and Official h p s c r Discourse in China at the e p Start of the New Century SÉBASTIEN BILLIOUD This article explores the reference to traditional culture and Confucianism in official discourses at the start of the new century. It shows the complexity and the ambiguity of the phenomenon and attempts to analyze it within the broader framework of society’s evolving relation to culture. armony (hexie 和谐 ), the rule of virtue ( yi into allusions made in official discourse, we are interested de zhi guo 以德治国 ): for the last few years in another general and imprecise category: cultural tradi - Hthe consonance suggested by slogans and tion ( wenhua chuantong ) or traditional cul - 文化传统 themes mobilised by China’s leadership has led to spec - ture ( chuantong wenhua 传统文化 ). ((1) However, we ulation concerning their relationship to Confucianism or, are excluding from the domain of this study the entire as - more generally, to China’s classical cultural tradition. -
Democracy in Confucianism Sor-Hoon TAN Singapore Management University, [email protected] DOI
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Institutional Knowledge at Singapore Management University Singapore Management University Institutional Knowledge at Singapore Management University Research Collection School of Social Sciences School of Social Sciences 5-2012 Democracy in Confucianism Sor-hoon TAN Singapore Management University, [email protected] DOI: https://doi.org/10.1111/j.1747-9991.2012.00481.x Follow this and additional works at: https://ink.library.smu.edu.sg/soss_research Part of the Arts and Humanities Commons Citation TAN, Sor-hoon.(2012). Democracy in Confucianism. Philosophy Compass, 7(5), 293-303. Available at: https://ink.library.smu.edu.sg/soss_research/2546 This Journal Article is brought to you for free and open access by the School of Social Sciences at Institutional Knowledge at Singapore Management University. It has been accepted for inclusion in Research Collection School of Social Sciences by an authorized administrator of Institutional Knowledge at Singapore Management University. For more information, please email [email protected]. Published in Philosophy Compass, Vol. 7, Issue 5, May 2012, page 292-303Philosophy Compass 7/5 (2012): 293–303, 10.1111/j.1747-9991.2012.00481.x Democracy in Confucianism Sor-hoon Tan* National University of Singapore Abstract Confucianism’s long historical association with despotism has cast doubts on its compatibility with democracy, and raise questions about its relevance in contemporary societies increasingly domi- nated by democratic aspirations. ‘‘Confucian democracy’’ has been described as a ‘‘contradiction in terms’’ and Asian politicians have appropriated Confucianism to justify resistance to liberaliza- tion and democratization. -
Confucianism As a Form of Religious Naturalism
CONFUCIANISM AS A FORM OF RELIGIOUS NATURALISM Mary Evelyn Tucker Confucianism religious naturalism encompasses a dynamic cosmological ori- entation that is interwoven with spiritual expressions in the form of communi- tarian ethics of the society, self-cultivation of the person, and ritual expres- sions integrating self, society, and cosmos. This tapestry of spiritual integra- tion, which has had a long and rich history in China and in other countries of East Asia deserves further study. The author thinks such studies will also point the way toward future forms of Confucian religious naturalism in new and creative expressions. Keywords: Confucianism, religious naturalism, self-perfection, communita- rism, cosmology. Introduction The art of Confucian religious naturalism might be described as discovering one's cosmological being amidst daily affairs. For the Confucian the ordinary is the locus of the extraordinary; the secular is the sacred; the transcendent is in the immanent. What distinguishes Confucianism is an all-encompassing cosmological context that grounds its world-affirming orientation for humanity. This is not a tradition seeking liberation outside the world, but one that affirms the spirituality of becoming more fully human within the world. The way of immanence is the Confucian way.1 The means of self-transformation is through cultivation of oneself in relation to others and to the natural world. This cultivation is seen in connection with a tradition of scholarly reflection embedded in a commitment to the value of culture and its myriad expressions. It aims to promote flourishing social relations, effective educational sys- tems, sustainable agricultural patterns, and humane political governance within the con- text of the dynamic, life-giving processes of the universe. -
Atrocities in China
ATROCITIES IN CHINA: LIST OF VICTIMS IN THE PERSECUTION OF FALUN GONG IN CHINA Jointly Compiled By World Organization to Investigate the Persecution of Falun Gong PO Box 365506 Hyde Park, MA 02136 Contact: John Jaw - President Tel: 781-710-4515 Fax: 781-862-0833 Web Site: http://www.upholdjustice.org Email: [email protected] Fa Wang Hui Hui – Database system dedicated to collecting information on the persecution of Falun Gong Web Site: http://www.fawanghuihui.org Email: [email protected] April 2004 Preface We have compiled this list of victims who were persecuted for their belief to appeal to the people of the world. We particularly appeal to the international communities and request investigation of this systematic, ongoing, egregious violation of human rights committed by the Government of the People’s Republic of China against Falun Gong. Falun Gong, also called Falun Dafa, is a traditional Chinese spiritual practice that includes exercise and meditation. Its principles are based on the values of truthfulness, compassion, and tolerance. The practice began in China in 1992 and quickly spread throughout China and then beyond. By the end of 1998, by the Chinese government's own estimate, there were 70 - 100 million people in China who had taken up the practice, outnumbering Communist Party member. Despite the fact that it was good for the people and for the stability of the country, former President JIANG Zemin launched in July 1999 an unprecedented persecution of Faun Gong out of fears of losing control. Today the persecution of Falun Gong still continues in China. As of the end of March 2004, 918 Falun Gong practitioners have been confirmed to die from persecution. -
Spiritual Humanism: Self, Community, Earth, and Heaven
Wang Yangming Lecture 24th World Congress of Philosophy Spiritual Humanism: Self, Community, Earth, and Heaven Speaker: Professor TU Weiming Moderator: Professor CHEN Lai Plenary Hall, China National Convention Center (Beijing) 6 p.m. to 8:00 p.m., August 18, 2018 Wang Yangming Lecture 24th World Congress of Philosophy, August 18, 2018. Beijing Spiritual Humanism: Self, Community, Earth, and Heaven By TU Weiming1 Peking University Confucius offered a comprehensive and integrated way of learning to be human. Confucian philosophy takes the concrete living person here and now as its point of departure. Concrete refers to the whole human being, body and mind. Since we are using English, a cautionary note is in order. The word “body” seems straightforward, but, as we shall see, it conveys subtleties beyond the physical body, but the word “mind” is highly problematical because what I would like to express is not simply the cognitive function of the mind but also the affective function of the heart. To avoid misunderstanding, scholars in Confucian studies often use the compound “mind-and-heart” or “heart-and-mind.” I prefer “heart-and-mind” to give emphasis on the importance of feeling in the Confucian tradition. To make the matter a bit more complex, the concreteness of the whole human being includes not only the physical form, heart, mind, but also soul and spirit. Thus, by concrete I do not mean to give the impression that all I refer to is the physical body only. If you accept my notion of concrete, I urge you to pay more attention to the word living. -
Conceptions of Genuine Knowledge in Wang Yangming*
Conceptions of genuine knowledge in Wang Yangming* Harvey Lederman August 6, 2021 Abstract This paper studies one aspect of the great Ming dynasty philosopher Wang Yang- ming’s (王陽明 1472-1529) celebrated doctrine of the unity of knowledge and ac- tion (zhi xing he yi 知行合一). Wang states that his doctrine does not apply to all knowledge, but only to an elevated form of knowledge, which he sometimes calls “genuine knowledge” (zhen zhi 真知). But what is “genuine knowledge”? I de- velop and compare four different interpretations of this notion: the perceptual, practical, normative and introspective models. The main aim of the paper is to de- velop these models in more detail than has been done before. But at the end of the paper I argue that the introspective model is to be preferred over the alternatives. Keywords: unity of knowledge and action, liangzhi, conscience, Wang Yangming, Neo- Confucianism, Chinese Philosophy 1 Introduction Wang Shouren (王守仁, Yangming 陽明 1472-1529) is widely recognized as the most influential philosopher of the Ming dynasty (1368-1644) and one of the most important philosophers in the whole tradition now called “Confucian”. Some of Wang’s most celebrated doctrines concern the relationship between knowledge and virtuous action. Wang claimed that his Song dynasty predecessors had held that a person can act vir- tuously only if they first determine that their action will be virtuous by applying their knowledge of general moral laws to their predicament. Since on this picture, knowl- edge of moral laws must precede virtuous action, the view was associated with the slogan that knowledge comes first, and action later. -
Modern Confucian Objection Against Communism in China: the Unique Case of Xu Fuguan1
DOI: 10.4312/as.2019.7.1.99-113 99 Modern Confucian Objection against Communism in China: The Unique Case of Xu Fuguan1 Téa SERNELJ* Abstract The article investigates the political views of one of the most prominent representatives of the so-called second generation of Modern Confucianism, Xu Fuguan. It reveals his unique position within this intellectual movement. Even though all other adherents of Modern Confucianism were focused upon metaphysics and ontology rather than political theory, Xu believed that these lines of thought could not contribute enough to solving the various urgent social and political problems of modern China. In this regard, the present article focuses upon a critical analysis of Xu’s critique of the Chinese Communist Party. The author presents and evaluates his critique mainly with regard to his search for a resolution of the problematic and chaotic political and social situation of China during the first half of the 20th century. In conclusion, the author provides a critical evaluation of Xu’s social democratic thought and particularly of his attitude towards the Chinese Communist Party. Keywords: Xu Fuguan, Modern Confucianism, Mao Zedong, Communism in China Moderni konfucijanski ugovor proti komunizmu na Kitajskem: unikatni primer Xu Fuguana Izvleček Članek predstavi politična stališča enega najpomembnejših predstavnikov tako imeno- vane druge generacije modernega konfucijanstva, Xu Fuguana, in opozori na njegov edin- stven položaj znotraj te intelektualne struje. Čeprav so bili drugi pripadniki sodobnega konfucijanstva bolj kot na politično teorijo osredotočeni na metafiziko in ontologijo, je Xu Fuguan verjel, da ti pristopi ne bi mogli veliko prispevati k reševanju negotovih družbe- nih in političnih problemov sodobne Kitajske. -
Multiple Modernities: a Preliminary Inquiry Into the Implications of the East Asian Modernity
Multiple Modernities: A Preliminary Inquiry into the Implications of the East Asian Modernity Tu Weiming The rise of ‘Confucian’ East Asia – Japan, the four mini-dragons – suggests that despite global trends defined primarily in economic and geopolitical terms, cul- tural traditions continue to exert powerful influences in the modernizing process. The claim that Asian values, rather than Western Enlightenment values, are more congenial to current Asian conditions and, by implication, to the emergent global community in the twenty-first century is seriously flawed, if not totally mistaken. The challenge ahead is the need for global civilizational dialogue as a prerequisite for a peaceful world order. Keywords: modernity, Eastern values, Confucianism, modernization, humanism. Modernity is both a historical phenomenon and a conceptual framework. The idea of mul- tiple modernities is predicated on three interrelated assumptions: the continuous presence of traditions as an active agent in defining the modernizing process, the relevance of non- Western civilizations for the self-understanding of the modern West, and the global sig- nificance of local knowledge. In an exploration of economic culture and moral education in Japan and the four mini- dragons (Taiwan, South Korea, Hong Kong, and Singapore), the continuous relevance of the Confucian traditions in East Asian modernity is studied from cross-cultural and inter- disciplinary perspectives. Each geographic area is greatly varied and each disciplinary ap- proach (philosophical, religious, historical, sociological, political, or anthropological) is immensely complex, and the interaction among them layers the picture with ambiguities. A discussion of them together shows that an appreciation of the Confucian elite's articula- tion and the habits of the heart of the people informed by Confucian values is crucial for understanding the political economy and the moral fabric of industrial East Asia (Tu Wei- ming 1996). -
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]. -
Zhu Xi's Military Thought
Zhu Xi’s Military Thought MA Thesis (research) Joep Smorenburg 1164694 Supervisor: Dr. Paul van Els MA Asian Studies (Research) 01.08.2017 29.949 words (excluding Chinese text) Joep Smorenburg Klaprooshof 14, Houten 06-36541881 [email protected] Contents Introduction 3 Thesis statement 3 Sources and methodology 6 Thesis structure 7 1. The Classics and Warfare 9 1.1 Initial approaches: military knowledge 9 1.2 Military policy and the theory of government 13 1.3 Principle and just war 16 2. The Punitive Paradigm 20 2.1 Moral power and military force 20 2.2 Warfare and political order 23 2.3 Barbarians within the punitive paradigm 28 3. War and Personal Morality 32 3.1 Legitimizing war: the “expedient” 32 3.2 Zhu Xi’s historicized understanding of war 37 4. Zhu Xi’s Case for War 42 4.1 “Enemies of our father” 42 4.2 “Enemies of our lord” 45 4.3 Zhu Xi’s enduring case 47 5. The Strategic Debate 52 5.1 Initial positioning: reassessing Zhu’s “hawkishness” 52 5.2 Enduring defensiveness 55 5.3 Barbarians and strategic discourse 58 6. Reforming the Song Military 63 6.1 Cultivating the “root”: moral regeneration and the military 63 6.2 Developing the “tip”: military reform 66 6.3 Tuntian and fiscal reform 70 Conclusion 74 Bibliography 78 1. Primary sources 78 2. Secondary sources 79 1 Used abbreviations LYZS He Yan and Xing Bing, ed., Lunyu zhushu SS Tuotuo, ed., Songshi SSZJJZ Zhu Xi, Sishu zhangju jizhu WJ Zhu Xi, Huian xiansheng zhuwengong wenji ZXNP Wang Maohong, Zhu Xi nianpu ZZQS Zhu Xi, Zhuzi quanshu ZZYL Zhu Xi, Li Jingde,