In Singapore, Korea, Taiwan, Japan, and other parts of East and Southeast Asia, as well as China, people are asking, What does Confucianism have to offer today? For some, Confucius is still the symbol of a reactionary and repressive past; for others, he is the humanist admired by generations of scholars and thinkers, East and West, for his ethical system and discipline. In the face of such complications, only a scholar of Theodore de Bary's stature could venture broad answers to the question of the significance of Confucianism in today's world.
De Bary constructs a magisterial overview of three thousand years of East Asian civilizations, principally in the form of dialogues among the major systems of thought that have dominated the Asian world's historical development.
Huang's treatise, translated here as Waiting for the Dawn: A Plan for the Prince, though firmly grounded in classic Confucian teachings emphasizing government based on democratic principles, also incorporates significant elements from alternative schools of thought and reflects the long experience of Chinese dynastic rule subsequent to the great age of classical thinkers in the later Chou period. Huang draws together in a concise manner both his own original ideas and those others had expressed only in scattered form over two millennia. Later reformers and revolutionary leaders such as Liang Ch'i-ch'ao and Sun Yat-sen used Huang's essays on the Prince, Ministership, Law, the Schools, and the Land System to promote their own political aims. Modern scholars have confirmed Huang's stature as the most enduring and influential critic of Chinese despotism and have recognized his Plan as the most powerful affirmation of a liberal Confucian political vision in premodern times.
Globalization has become an inescapable fact of contemporary life. Some leaders, in both the East and the West, believe that human rights are culture-bound and that liberal democracy is essentially Western, inapplicable to the non-Western world. How can civilized life be preserved and issues of human rights and civil society be addressed if the material forces dominating world affairs are allowed to run blindly, uncontrolled by any cross-cultural consensus on how human values can be given effective expression and direction? In a thoughtful meditation ranging widely over several civilizations and historical eras, Wm. Theodore de Bary argues that the concepts of leadership and public morality in the major Asian traditions offer a valuable perspective on humanizing the globalization process. Turning to the classic ideals of the Buddhist, Hindu, Confucian, and Japanese traditions, he investigates the nature of true leadership and its relation to learning, virtue, and education in human governance; the role in society of the public intellectual; and the responsibilities of those in power in creating and maintaining civil society. De Bary recognizes that throughout history ideals have always come up against messy human complications. Still, he finds in the exploration and affirmation of common values a worthy attempt to grapple with persistent human dilemmas across the globe.
A major addition to our understanding of the development of Neo-Confucianism--its complexity, diversity, richness, and depth as a major component of the moral and spiritual fiber of the peoples of East Asia.
A collection of primary readings on the social, intellectual, and religious traditions of China, this text provides a resource for scholars and students and an introduction for general readers.
Well known as a scholar of Asian culture, de Bary examines the concepts of self-understanding and self-cultivation in neo-Confucian thought from the 12th to the 17th centuries, in relation to the social, political, and scholarly roles of educated men in late imperial China. Rejecting the notion that
In the early days of the modernization of East Asia, Neo-Confucianism was often held responsible for the purported intellectual, political, and social failings of traditional societies in the nineteenth century. Today, with frequent comparisons between the rapid success at modernization of many of these societies and the slowness of other underdeveloped countries, Neo-Confucianism has come to be seen under a very different light; analysts now point to the common Confucian culture of China, Japan, Korea, and overseas Chinese communities as a driving force in the East Asian peoples' receptivity to new learning, disciplined industriousness, and capacity for both cultural and economic development. Central to this remarkable capacity for development, these essays argue, lies the influence of the great twelfth-century thinker Chu Hsi. He has been considered responsible for providing much of the intellectual mortar that preserved the established order for centuries. However, when viewed in their historical setting, many of Chu's views can be seen as liberal--indeed, progressive. This is the first comprehensive study of Chu as an educator and of the propagation of his teachings throughout East Asia. Covering a wide spectrum of intellectual and social developments, the contributors address the ways in which Neo-Confucian thought and ethics were adapted to changes in Chinese society that anticipate many features and problems of modern society today.
Since the horrific Tiananmen Square massacre in 1989, the debate on human rights in China has raged on with increasing volume and shifting context, but little real progress. In this provocative book, one of our most learned scholars of China moves beyond the political shouting match, informing and contextualizing this debate from a Confucian and a historical perspective. "Asian Values" is a concept advanced by some authoritarian regimes to differentiate an Asian model of development, supposedly based on Confucianism, from a Western model identified with individualism, liberal democracy, and human rights. Highlighting the philosophical development of Confucianism as well as the Chinese historical experience with community organization, constitutionalism, education, and women's rights, Wm. Theodore de Bary argues that while the Confucian sense of personhood differs in some respects from Western libertarian concepts of the individual, it is not incompatible with human rights, but could, rather, enhance them. De Bary also demonstrates that Confucian communitarianism has historically resisted state domination, and that human rights in China could be furthered by a genuine Confucian communitarianism that incorporates elements of Western civil society. With clarity and elegance, Asian Values and Human Rights broadens our perspective on the Chinese human rights debate.
De Bary argues that the concepts of leadership and public morality in the major Asian traditions—Buddhist, Hindu, Confucian, and Japanese—offer a valuable perspective on humanizing the globalization process.
Drawn from a series of lectures that Wm. Theodore de Bary delivered in honor of the Chinese philosopher Tang Junyi, Confucian Tradition and Global Education is a unique synthesis of essay and debate concerning the future of Chinese education and the potential political uses of Confucianism in the contemporary world. Rapid modernization and the rise of English as a global language increasingly threaten East Asia's cultural diversity and long-standing Confucian traditions. De Bary argues that keeping Confucianism alive in China is not only a matter of "Chinese identity," but also a critical part of achieving a multicultural global education. Scholars take different views on what is worth preserving in Confucian tradition, and whether it is possible for the classical teachings to remain relevant in today's high-tech educational environment. De Bary and his contributors assert that the Chinese classics are the key to this survival, and therefore their inclusion in a global humanities curriculum is essential. De Bary also believes in the power of the classics to humanize the modernization process and to shape a more democratic East Asia. Kwan Tze-wan discusses the difficulty of teaching the Chinese humanities in English when certain ideas and values are best expressed in a native language, and Cheung Chan Fai demonstrates how it is still possible for Confucian humanism to contribute to a modern liberal education. Timely and passionately argued, Confucian Tradition and Global Education is a major work emphasizing the importance of Chinese philosophy in the post-World War II era.
Chronologically presents Chinese civilization, covering antiquity figures such as Confucius, Mencius, and Laozi; the Han dynasty, including readings from the "I Jing"; the development of Buddhism, including Daoism and Mahayana Buddhism; Neo-Confucianism; and thought in late imperial China.
In Singapore, Korea, Taiwan, Japan, and other parts of East and Southeast Asia, as well as China, people are asking, What does Confucianism have to offer today? For some, Confucius is still the symbol of a reactionary and repressive past; for others, he is the humanist admired by generations of scholars and thinkers, East and West, for his ethical system and discipline. In the face of such complications, only a scholar of Theodore de Bary's stature could venture broad answers to the question of the significance of Confucianism in today's world.
This book comprises a searching philosophical meditation on the evolution of the humanities in recent decades, taking Dante studies as an exemplary specimen. The contemporary currents of theory have decisively impacted this field, but Dante also has a strong relationship with theology. The idea that theology, teleology, and logocentric rationalities are simply overcome and swept away by new theoretical approaches proves much more complex as the theory revolution is exposed in its crypto-theological motives and origins. The revolutionary agendas and methodologies of theoretical currents have ushered in all manner of minorities and postcolonial and gender studies. But the exciting adventure they inaugurate shows up in quite a surprising light when brought to focus through the scholarly discipline of Dante studies as a terrain of dispute between traditional philology and postmodern theory. On this terrain, negative theology can play a peculiarly destabilizing, but also a conciliatory, role: it is equally critical of all languages for a theological transcendence to which it nevertheless remains infinitely open.
In a remarkable experiment lasting over a decade, a group of 88 independent campuses, ranging from comprehensive universities to intimate colleges, have demonstrated the value of an emerging educational agenda focused on meaning and purpose. These programs have shown that college can provide emerging adults with an understanding of themselves within today's insecure and highly competitive world that enhances their ability to develop the "grit" needed to create meaningful lives. By focusing on the exploration of vocation and its theological foundations, the programs have produced remarkable outcomes in enhanced student engagement in the learning process and more effective entry into adult life. Discernment of vocation provides for many students a synthetic and compelling focus for intellectual and practical exploration. Sustained by articulate reflection and grounded in communities of learning that include faculty as well as students, undergraduate life takes on new significance and urgency. Liberal Learning as a Quest for Purpose analyzes a series of successful efforts to reconfigure undergraduate education as a journey toward life purpose. Examining the experiences of students and faculty, William M. Sullivan reveals the concrete importance of this educational agenda for individual lives and particular campuses. By connecting the several dimensions of undergraduate experience through reflection on purpose, Sullivan demonstrates how these programs expanded the bandwidth of academic learning in energizing and exploratory ways. Within the larger, troubled environment of contemporary higher education, these pioneering efforts hold promise for a significant rethinking of the undergraduate experience to better serve students and society.
In Apophatic Paths from Europe to China, William Franke brings his original philosophy of the unsayable, previously developed from Western sources such as ancient Neoplatonism, medieval mysticism, and postmodern negative theology, into dialogue with Eastern traditions of thought. In particular, he compares the Daoist Way of Chinese wisdom with Western apophatic thought that likewise pivots on recognizing the nonexistent, the unthinkable, and the unsayable. Leveraging François Jullien's exegesis of the Chinese classics' challenge to rethink the very basis of life and consciousness, Franke proposes negative theology as an analogue to the Chinese model of thought, which has long been recognized for its special attunement to silence at the limits of language. Crucial to Franke's agenda is the endeavor to discern and renew the claim of universality, rethought and reconfigured within the predicament of philosophy today considered specifically as a cultural or, more exactly, intercultural predicament.
In the first half of the nineteenth century the Qing Empire faced a crisis. It was broadly perceived both inside and outside of government that the “prosperous age” of the eighteenth century was over. Bureaucratic corruption and malaise, population pressure and food shortages, ecological and infrastructural decay, domestic and frontier rebellion, adverse balances of trade, and, eventually, a previously inconceivable foreign threat from the West seemed to present hopelessly daunting challenges.This study uses the literati reformer Bao Shichen as a prism to understand contemporary perceptions of and proposed solutions to this general crisis. Though Bao only briefly and inconsequentially served in office himself, he was widely recognized as an expert on each of these matters, and his advice was regularly sought by reform-minded administrators. From examination of his thought on bureaucratic and fiscal restructuring, agricultural improvement, the grain tribute administration, the salt monopoly, monetary policy, and foreign relations, Bao emerges as a consistent advocate of the hard-nosed pursuit of material “profit,” in the interests not only of the rural populace but also of the Chinese state and nation, anticipating the arguments of “self-strengthening” reformers later in the century.
Branching out from his earlier works providing a history and a theory of apophatic thinking, William Franke's newest book pursues applications across a variety of communicative media, historical periods, geographical regions, and academic disciplines—moving from the literary humanities and cultural theory and politics to more empirical fields such as historical anthropology, evolutionary biology, and cognitive science. On the Universality of What Is Not: The Apophatic Turn in Critical Thinking is an original philosophical reflection that shows how intransigent deadlocks debated in each of these arenas can be broken through thanks to the uncanny insights of apophatic vision. Leveraging Franke's distinctive method of philosophical, religious, and literary thinking and practice, On the Universality of What Is Not proposes a radically unsettling approach to answering (or suspending) perennial questions of philosophy and religion, as well as to dealing with some of our most pressing dilemmas at present at the university and in the socio-political sphere. In a style of exposition that is as lucid as it is poetic, deep-rooted tensions between alterity and equality in all these areas are exposed and transcended.
De Bary constructs a magisterial overview of three thousand years of East Asian civilizations, principally in the form of dialogues among the major systems of thought that have dominated the Asian world's historical development.
This book explores the cultural and social roots of violence in China by studying the history of recurrent, massive carnage in one county, Macheng, between the expulsion of the Mongols in the 14th century and the Japanese invasion of 1938.
Through the case of a single well-placed official, Chen Hongmou (1696-1771), this book studies the consciousness and the governing project of the 18th-century Chinese official-elite.
This book is a new approach to how we in the West understand China and Chinese culture. It challenges the master narrative of Confucianism and shows that ancestor worship has underpinned Chinese culture in many influential and vital ways and provides a nuanced and more efficacious paradigm through which Chinese culture may be viewed. It is an exposition and analysis of Chinese ancestor worship and its correlations, especially filial piety and ritual, and it shows the intrinsic importance of ancestor worship to Chinese culture. By using a practice theory—ritual—and communication theory approach this work highlights the relationship between the rituals of ancestor worship and their meaning within Chinese culture. In emphasizing the efficacy of ritual to cultural meaning it also questions and compares the master narrative of Confucianism in its role as the prime cultural symbol and paradigm of Chinese culture. China and Chinese culture is conventionally understood by the West through the paradigm and its articulated discourse of Confucianism. In order to ameliorate and overcome the epistemological problematic of a cross-cultural understanding of China, a new approach to the understanding of China and Chinese culture is proposed. The thesis approach is ‘meta-disciplinary’ and multi-viewed, and draws on a range of evidence and theories which focus on the problematic of ‘cross-cultural understanding.’
De Bray also demonstrates that Confucian communitarianism has historically resisted state domination, and that human rights in China could be furthered by a genuine Confucian communitarianism that incorporates elements of Western civil society.
Drawn from a series of lectures that Wm. Theodore de Bary delivered in honor of the Chinese philosopher Tang Junyi, Confucian Tradition and Global Education is a unique synthesis of essay and debate concerning the future of Chinese education and the potential political uses of Confucianism in the contemporary world. Rapid modernization and the rise of English as a global language increasingly threaten East Asia's cultural diversity and long-standing Confucian traditions. De Bary argues that keeping Confucianism alive in China is not only a matter of "Chinese identity," but also a critical part of achieving a multicultural global education. Scholars take different views on what is worth preserving in Confucian tradition, and whether it is possible for the classical teachings to remain relevant in today's high-tech educational environment. De Bary and his contributors assert that the Chinese classics are the key to this survival, and therefore their inclusion in a global humanities curriculum is essential. De Bary also believes in the power of the classics to humanize the modernization process and to shape a more democratic East Asia. Kwan Tze-wan discusses the difficulty of teaching the Chinese humanities in English when certain ideas and values are best expressed in a native language, and Cheung Chan Fai demonstrates how it is still possible for Confucian humanism to contribute to a modern liberal education. Timely and passionately argued, Confucian Tradition and Global Education is a major work emphasizing the importance of Chinese philosophy in the post-World War II era.
This is a comprehensive introduction to world civilizations to 1500. It covers each major civilization-such as China, India, and Europe-and provides points of comparison between and among these civilizations. It emphasizes breadth and accessibility and contains a wealth of primary source documents, beautiful full-color maps, and interesting teaching and learning supplements to help students appreciate the complexity of the topic while enjoying its application to their lives.
This book, compiled from basic Buddhist writings, presents a survey of Buddhist thought in India, China, and Japan, covering the central doctrines and practices that has profoundly influenced human life in Asia. Developments in practical ethics, social attitudes, philosophical speculation, and religious and aesthetic contemplation are represented by selected excerpts from basic writings with succinct introductions and commentary. From these one may observe not only the remarkable vitality of Buddhism in its spread through Asia, but also the essential links between widely diverse forms, showing how the spiritual message of the Buddha found expression in different historical and cultural circumstances. Thus both its continuity in time and its wide range of influence mark Buddhism as a major spiritual force in the world. Buddha, as the Awakened One, has exemplified to millions of followers throughout the ages a living Truth, a dynamic wisdom and an active compassion. It is these qualities that have inspired hop and courage in men who were asked to face to the stark reality of man's condition: the inevitable involvement in suffering which arises from his persistent egoism and refusal to recognize his finitude.
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