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Published in last 1 year |  In last 2 years |  In last 3 years |  All Please wait a minute... For Selected: Download Citations EndNote Ris BibTeX Toggle Thumbnails Select The De-metaphysicalizing of the “Dao”: Ogyu Sorai’s Attempt at Constructing Politicized Confucianism during the Tokugawa Period in Japan WU Zhen Journal of East China Normal University (Philosoph    2014, 46 (2): 33-40.   Abstract （895）   HTML （9）    PDF（pc） （602KB）（1658）       Knowledge map    Save The Ogyu Sorai School in the intellectual history of Tokugawa takes it as its mission to revive the Dao of Confucian sages and subvert the Neo-Confucian metaphysics. In deconstructing the Neo-Confucian concept of Tiandao, Sorai claims that “the Dao is a general name”, the Dao “is created by former kings”, the Dao is diverse, etc. In this way, he emphasizes that the Dao is a posteriori, artificial and concrete so as to subvert the a priori, abstract and metaphysical Dao. After the de-metaphysicalization and de-moralization of the “Dao”, he attempts to construct a Japanese type of politicized Confucianism. Ogyu Sorai is against the opinion of rejecting the Dao of Confucian sages since cultures of different lands are different. He argues that the ritual and music system from Dao has universal applicability in achieving virtue. On the other hand, he claims a principle which is also suitable for Japanese society: the system even arranged by sages should change with time because of the historical diversity of the Dao. In this sense, Ogyu Sorai’s doctrine of the Dao is characterized by concrete universality. Related Articles | Metrics | Comments（0） Select On Mou Zongsan’s “Moral-history Teleology” LU Xing Journal of East China Normal University (Philosoph    2014, 46 (2): 41-46.   Abstract （815）   HTML （7）    PDF（pc） （456KB）（1551）       Knowledge map    Save Mou Zongsan’s historical philosophy inherits Hegel’s basic ideas such as “spiritual dialectics” and historical progress. However, he reconstructs in a Confucian way the “spirit” that controls and drives the world history process, highlighting the moral connotation of the “spirit”. The integration of Hegel’s “progress teleology” with traditional Confucian “moral teleology” forms “moral-history teleology” with distinctive characteristics of modernity. Promoted by morals, the purpose of national history is to establish the nation-state, and the purpose of world history is to realize datong, the “great union of the world”. Mou’s concept of datong illustrates the transformation of Confucianism from tradition to modernity. Related Articles | Metrics | Comments（0） Select Innate Knowledge and the Moral Foundation of Public Reason LI Hong-wei Journal of East China Normal University (Philosoph    2013, 45 (6): 39-45.   Abstract （770）   HTML （12）    PDF（pc） （521KB）（1183）       Knowledge map    Save Similar to Kant, Rawls’ doctrine of public reason involves issues such as citizens’ cooperation intention and reciprocity. It has been ignored that the Confucian doctrine of liangzhi (innate knowledge) emphasizes the “common-sense” between the self and others: to hurt others is to hurt oneself. This contains not only the inborn sympathy (that is, the sympathy to others’ predicaments), the responsibility of mutual assistance, but also the sentiment of treating each other in a fair way. The ultimate empirical evidence for the “common-sense” of the personal experience is that “all things are one body”. This Confucian position is demonstrated in Confucius’ stress on “repay a good turn with a good turn”, especially “repay an injury with straightness”. The public appeal in the Confucian doctrine of innate knowledge makes it possible to be a foundation for the construction of public reason. Related Articles | Metrics | Comments（0） Select The Progressive View of History and Traditional Spiritual Life: An Inherent Problem in Fung Yu-lan’s New Principle Learning BAO Wen-xin Journal of East China Normal University (Philosoph    2013, 45 (6): 46-51.   Abstract （662）   HTML （13）    PDF（pc） （425KB）（1336）       Knowledge map    Save From the perspective of the “concern for the times”, we can see an inherent problem in Fung Yu-lan’s system of “New Principle Learning”, i.e., the incoordination between the progressive view of history (Xin Shilun) and the transcendent sphere of Heaven and Earth (Xin Yuanren). This dates back to the divergence between the progressive Dao and the eternal Whole in Xin Lixue. This incoordination is embodied obviously in the argumentative difficulty of “revolutionary morals”. It reminds us that a common dilemma in modern China is also in Fung, that is, the dilemma of the “motivation of action to progress the history” and the “commitment of a present perfection”. Fung gradually inclines to the latter. However, the issue itself is still significant today. Related Articles | Metrics | Comments（0） Select Three Basic Elements in the Concept of “Selfnegation” YANG Ze-Bo Journal of East China Normal University (Philosoph    2011, 43 (5): 39-43.   Abstract （1310）   HTML （6）    PDF（pc） （1636KB）（2248）       Knowledge map    Save Debates will never come to an end among academics since Mou Zongsan raises his concept of selfnegation which is beyond common comprehensions. This article poses three  basic meanings of selfnegation, namely, “rang kai yi bu”,“xia jiang ning ju”, and “she zhi gui ren”. With these three points the concept of selfnegation can be more easily caught. Related Articles | Metrics | Comments（0） Select The Necessity of EastAsia Confucianism ——A Discourse Starting from Koyasu Nobukuni’s and Huang Junjie’s Relevant Expositions WU Zhen Journal of East China Normal University (Philosoph    2011, 43 (5): 44-53.   Abstract （1357）   HTML （5）    PDF（pc） （1570KB）（1631）       Knowledge map    Save First of all, this article reviews Koyasu Nobukuni’s criticisms of the 21st century’s Taiwan Confucianism in East Asia, as well as Huang Junjie’s discourse on the possibility of EastAsia Confucianism. Based on these, this paper expresses four elementary views on the necessity of Confucianism in East Asia. First, as a kind of crosscultural study, the study of Confucianism in East Asia plays an active role in recognition and reevaluation of Confucianism in Chinese tradition. Second, it is totally necessary when criticizing views on East Asia by imperialists in history, including Chinese Empire and Japanese Empire. Third, the vision of this study plays an important role in helping us deeply understand and reflect politicalcultural history and socialcultural history in East Asia in modern times. Finally, the study of Confucianism can provide an important chance for Confucianism to go to the world and participate in dialogues among civilizations, and provide some helpful thoughts in dealing with globalization problems. Related Articles | Metrics | Comments（0） Select On Zhu Xi’s Theory of Removing Old Habits LU Qi-Wei Journal of East China Normal University (Philosoph    2011, 43 (5): 54-62.   Abstract （1311）   HTML （3）    PDF（pc） （1575KB）（1475）       Knowledge map    Save The purpose of Zhu Xi's theory of cultivation lies in, by removing influences of bad habits, actualizing the original nature in order to ascend the level of personhood to the utmost. Zhu Xi conceives that an old habit retains two dimensions of disposition, namely, a disposition that flows from the “internal factor” and the other that flows from the “external factor”. He also makes an exploration of how to get rid of those old habits. Zhu Xi states that school education and children's education have a positive influence on the personal development. In accordance with views of “behavior theory” and “local philosophy” this paper makes a reinterpretation of Zhu Xi’s idea of removing old habits so as to highlight his theory’s positive influence upon a person’s cultivation of virtues. Related Articles | Metrics | Comments（0）