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Books > Humanities > Religion & beliefs > Non-Christian religions > Religions of Indic & Oriental origin > Oriental religions > Confucianism
This book offers a critical-constructive study of Korean women's
self-esteem from a feminist practical theological perspective.
Jaeyeon Lucy Chung recognizes two different and yet related
problems: the absence of scholarly work on women's self-esteem from
non-white, non-Western groups in the field of practical theology,
and the lack of attention to the low self-esteem prevalent in
Korean women's sociocultural and religious context. Chung employs
in-depth interview studies while drawing on theoretical resources
of psychology, theology, and cultural studies to develop a
relational-communal theory of self-esteem, and a systematic,
communal understanding of pastoral care practice. The project
offers insights into the life experience of Korean women,
especially self-esteem, and it reveals some of the ways self-esteem
can be fostered.
First published in 1987. Routledge is an imprint of Taylor &
Francis, an informa company.
For its extensive research and novel interpretations, Dasan's Noneo
gogeum ju (Old and New Commentaries of the Analects) is considered
in Korean Studies a crystallization of Dasan's study of the
Confucian classics. Dasan (Jeong Yak-yong: 1762-1836) attempted to
synthesize and supersede the lengthy scholarly tradition of the
classical studies of the Analects, leading to work that not only
proved to be one of the greatest achievements of Korean
Confucianism but also definitively demonstrated innovative
prospects for the study of Confucian philosophy. It is one of the
most groundbreaking works among all Confucian legacies in East
Asia. Originally consisting of forty volumes in traditional
bookbinding, Noneo gogeum ju contains one hundred and seventy-five
new interpretations on the Analects, hundreds of arguments about
the neo-Confucian commentaries on the Analects, hundreds of
references to scholarly works on the Analects, thousands of
supporting quotations from various East Asian classics for the
author's arguments, and hundreds of philological discussions. This
book is the fourth volume of an English translation of Noneo gogeum
ju and includes the translator's comments on the innovative ideas
and interpretations of Dasan's commentaries.
Engaging in existential discourse beyond the European tradition,
this book turns to Asian philosophies to reassess vital questions
of life's purpose, death's imminence, and our capacity for living
meaningfully in conditions of uncertainty. Inspired by the dilemmas
of European existentialism, this cross-cultural study seeks
concrete techniques for existential practice via the philosophies
of East Asia. The investigation begins with the provocative
writings of twentieth-century Korean Buddhist nun Kim Iryop, who
asserts that meditative concentration conducts a potent energy
outward throughout the entire karmic network, enabling the radical
transformation of our shared existential conditions. Understanding
her claim requires a look at East Asian sources more broadly.
Considering practices as diverse as Buddhist merit-making
ceremonies, Confucian/Ruist methods for self-cultivation, the
ritual memorization and recitation of texts, and Yijing divination,
the book concludes by advocating a speculative turn. This
'speculative existentialism' counters the suspicion toward
metaphysics characteristic of twentieth-century European
existential thought and, at the same time, advances a program for
action. It is not a how-to guide for living, but rather a
philosophical methodology that takes seriously the power of mental
cultivation to transform the meaning of the life that we share.
This book investigates how Buddhism gradually integrated itself
into the Chinese culture by taking filial piety as a case study
because it is an important moral teaching in Confucianism and it
has shaped nearly every aspect of Chinese social life. The Chinese
criticized Buddhism mainly on ethical grounds as Buddhist clergies
left their parents' homes, did not marry, and were without
offspring-actions which were completely contrary to the Confucian
concept and practice of filial piety that emphasizes family life.
Chinese Buddhists responded to these criticisms in six different
ways while accepting good teachings from the Chinese philosophy.
They also argued and even refuted some emotional charges such as
rejecting everything non-Chinese. The elite responded in
theoretical argumentation by (1) translations of and references to
Buddhist scriptures that taught filial behavior, (2) writing
scholarly refutations of the charges of unfilial practices, such as
Qisong's Xiaolun (Treatise of Filial Piety), (3) interpreting
Buddhist precepts as equal to the Confucian concept of filial
piety, and (4) teaching people to pay four kinds of compassions to
four groups of people: parents, all sentient beings, kings, and
Buddhism. In practice the ordinary Buddhists responded by (1)
composing apocryphal scriptures and (2) popularizing stories and
parables that teach filial piety, such as the stories of Shanzi and
Mulian, by ways of public lectures, painted illustrations on walls
and silk, annual celebration of the ghost festival, etc. Thus,
Buddhism finally integrated into the Chinese culture and became a
distinctive Chinese Buddhism.
Pan'gye surok (or "Pan'gye's Random Jottings") was written by the
Korean scholar and social critic Yu Hyongwon(1622-1673), who
proposed to reform the Joseon dynasty and realise an ideal
Confucian society. It was recognised as a leading work of political
science by Yu's contemporaries and continues to be a key text in
understanding the intellectual culture of the late Joseon period.
Yu describes the problems of the political and social realities of
17th Century Korea, reporting on his attempts to solve these
problems using a Confucian philosophical approach. In doing so, he
establishes most of the key terminology relating to politics and
society in Korea in the late Joseon. His writings were used as a
model for reforms within Korea over the following centuries,
inspiring social pioneers like Yi Ik and Chong Yakyong. Pan'gye
surok demonstrates how Confucian thought spread outside China and
how it was modified to fit the situation on the Korean peninsula.
Providing both the first English translation of the full
Pan'gyesurok text as well as glossaries, notes and research papers
on the importance of the text, this four volume set is an essential
resource for international scholars of Korean and East Asian
history.
Draws on Tomans Aquinas' theory to interpret Confucian view of
partial relationships. Provides cogent arguments in terms of
familial partiality and egalitarian impartiality. Proposes a binary
metrics to understand the Confucian family-oriented ethics. The
approach to Confucianism in this book is interdisciplinary and
quite new to readers.
This book examines the ways in which Confucian political culture
operates in contemporary Chinese politics and influences its
development. The author argues that the authoritarian political
culture performs functions similar to the democratic political
culture, drawing on a wide range of data-surveys, interviews,
archives, Public Hearing Meeting records, and the Party Congress
Reports of the Chinese Communist Party-to substantiate and
illustrate these arguments. In an authoritarian political system,
the "legitimating values" of the authoritarian political culture
persuade the public of their government's legitimacy and the
"engaging values" equip individuals with a set of cultural
dispositions, resources, and skills to acquire political resources
and services from the state. In the context of Chinese politics,
personal connections infused with affection and trust-the Social
Capital in the Confucian culture-facilitate political engagement.
Despite the country's continuous advocacy for the "rule of law,"
state and public perceptions of legal professionals and legal
practices, such as mediation and lawyer-judge relations, are
fundamentally moralized. A new "people ideology," which originated
in the Confucian political culture, has been re-appropriated to
legitimate the Party's hegemonic governing position and policies.
The Third Birth of Confucius deals with the Chinese sage and
philosopher Confucius and his philosophical and politico-cultural
legacies. As the title suggests, Confucius has once again taken
birth in China. Confucius 'died' for the first time when he gave
way to Buddhism in the tenth century, but was reinvented again
(Neo-Confucianism). This was the second birth of Confucius. In the
twentieth century, under the influence of western ideas, China's
liberals and Marxists abandoned Confucius again. But how long can a
civilization live without any ideational orientation? Hence, the
third birth of Confucius from AD 2000 onwards. Confucius is
emerging as a proxy word for cultural nationalism. In fact, it is
not one Confucius who is taking birth in China but two. One is the
common man's Confucius, which is authentic and genuine. The other
Confucius is promoted by the Chinese Government. The author
believes that soon either China will embrace democracy or it may
implode and disintegrate like the former Soviet Union. This book is
an attempt to unravel the muddled reality of China and will
definitely prove a landmark work in the field of Chinese Studies.
This book reflects on three broad themes of Confucian-Christian
relations to assist in the appreciation of the church's theology of
mission. While the themes of this volume are theological in
orientation, the dialogue is engaged in from an interdisciplinary
approach that prioritises the act of listening. Part I surveys the
historical background necessary for an adequate understanding of
the contemporary Confucian-Christian dialogues. It examines the
history of Confucian-Christian relations, explores the Chinese
Rites Controversy, and delineates the contemporary task of
indigenizing Christianity by Sino-Christian theologians. Part II
compares elements in the Confucian and Christian traditions that
exemplify the epitome and fullness of spiritual development. It
discusses the Confucian practice of rites (li), interrogates how
the noble or exemplary person (junzi) competes, and outlines the
Confucian understanding of sageliness (shengren). Lastly, Part III
examines different aspects of the church's engagements with the
world outside of itself. It advocates for a Confucian-Christian
hermeneutic of moral goodness, attends to the Confucian emphasis on
moral self-cultivation, proposes that Confucian virtue ethics can
shed light on Christian moral living, and offers a
Confucian-Christian understanding of care for mother earth. This
book is ideally suited to lecturers and students of both Christian
studies and Confucian studies, as well as those engaged in mission
studies and interfaith studies. It will also be a valuable resource
for anyone interested in comparative religious and theological
studies on Christianity and Confucianism.
Vital Post-Secular Perspectives on Chinese Philosophical Issues
presents a number of contemporary philosophical issues from a wide
range of Chinese philosophical texts, figures, and sub-traditions
that are usually not addressed in English studies of Chinese
philosophical traditions. Lauren F. Pfister presents new
perspectives in three parts: the first part offers critical
perspectives on the life and works of one of the most significant
20th century Chinese philosophers and historian of Chinese
philosophical traditions, Feng Youlan (1895-1990); the second part
explores questions related to Ruist ("Confucian") theism and the
complicated textual developments within two canonical Ruist texts,
ending with a critique of a 21st century translation and
interpretation of one of those two classical texts; the third part
presents philosophical assessments of 20th and 21st century
cultural issues that have had immense social and interpretive
impacts in contemporary Chinese contexts - Chinese utopian
projects, Chinese netizens in "Human Flesh Searches," and questions
about the links between sageliness and saintliness in Ruist and
Christian communities.
Simply written, and with a view to taking the wisdom of Confucius
out of the hands of the academics and the philosophers and making
it accessible to the general reader, Confucius From the Heart gives
us a contemporary Confucius, one who can teach us how to attain
spiritual happiness, adjust our daily routines and find our place
in modern life. Yu Dan argues that his sayings, or Analects - far
from being merely interesting quotes from ancient lore, of little
use in our hectic, stress-filled world. Instead, they are simple
truths that can speak to each and every one of us and help us lead
better, happier, calmer lives.
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