간행물

성균관대학교 유교문화연구소> Journal of Confucian Philosophy and Culture

Journal of Confucian Philosophy and Culture update

  • : 성균관대학교 유교문화연구소
  • : 인문과학분야  >  동양철학
  • : KCI등재
  • :
  • : 연속간행물
  • : 반년간
  • : 1598-267X
  • :
  • :

수록정보
수록범위 : 1권0호(2001)~32권0호(2019) |수록논문 수 : 362
Journal of Confucian Philosophy and Culture
32권0호(2019년 08월) 수록논문
최근 권호 논문
| | | |

다운로드

(기관인증 필요)

키워드 보기
초록보기

Since antiquity, Confucians have sought to work with the state in order to implement their philosophy through state sponsorship. And yet, whenever Confucians have sought state sponsorship, naturally the government has adopted Confucian philosophy selectively to serve its own purposes and thus compromised the integrity of Confucianism. Throughout Chinese history, countless Confucian officials attempted to help rulers to do the right thing. They often failed when their advice went against the fundamental interest of rulers. On reflection, this outcome should not be unexpected. The primary goal of rulers is to solidify power; the primary concern of Confucianismis the wellbeing of the people. When the two conflict, it is highly un- likely for a government to prioritize Confucian ideals. In a democratic era, Confucianism can influence society without joining the state apparatus. It can and must promote its social ideals through grassroots democratic participation rather than leave itself to the mercy of state sponsorship.

KCI등재

2Modern Times and Modern Rites

저자 : Owen Flanagan

발행기관 : 성균관대학교 유교문화연구소 간행물 : Journal of Confucian Philosophy and Culture 32권 0호 발행 연도 : 2019 페이지 : pp. 17-40 (24 pages)

다운로드

(기관인증 필요)

초록보기

Classical Confucianism says that ritual propriety (li 禮) is necessary to bind society and produce a harmonious and peaceful social order. Secular liberal moral and political theories are skeptical that shared manners, etiquette, rituals, and rites are necessary to bind society and produce intra- state harmony and peace. Liberalism, especially liberalism adapted to cosmopolitan and multicultural states, proposes that an overlapping consensus about values can be sufficient to bind a people, without shared norms governing li. It might be true that shared values can bind a liberal multi-culture without shared li, while at the same time there are costs associated with doing without li, or abiding a plural li. Some philosophers associate li with conservative social orders and are glad to see the li dis-sipate with the recession of such orders. Others think that we need torecognize the costs associated with li-lessness, and that liberal, multi-cultural orders have, and/or are in need of creating or recreating li in order to sustain a harmonious common life. This paper revisits this debate and explores the question of whether and how Chinese Confucian philosophy sheds light on the normative contribution li makes to human life, and whether and to what degree this depends on whether the culture or nation state is liberal or liberal and multicultural. This will enable us to evaluate whether we in the North Atlantic should want more, less, or none of li.

KCI등재

3Replacing Liberal Confucianism with Progressive Confucianism

저자 : Stephen C. Angle

발행기관 : 성균관대학교 유교문화연구소 간행물 : Journal of Confucian Philosophy and Culture 32권 0호 발행 연도 : 2019 페이지 : pp. 41-63 (23 pages)

다운로드

(기관인증 필요)

초록보기

The core thesis of this essay is that “progressive Confucianism” is a clear and viable category, a label for many though not all contemporary Confucians, which succeeds in capturing what is useful about so-called “liberal” Confucianism without suffering from various problems to which I show “liberal Confucianism” falls prey. The essay begins with examples of progressive Confucians being labeled as “liberal” in ways that are misleading.I next turn to the use of “liberal” by influential twentieth-century NewConfucians and then look at some contemporary theorists who are often labeled “liberal Confucians.” Overall, for reasons having to do both with content and with rhetoric, I argue that even some Confucians who have been content to be called “liberal Confucians” should resist this label and identify as progressive Confucians instead, although others with “dual- commitments” may still prefer “liberal Confucian” or even “Confucian liberal.” The essay concludes with some further clarification of the senses in which progressive Confucians use the idea of “progress.”

다운로드

(기관인증 필요)

초록보기

This paper explicates the influential Confucian view that “people” (ren 人) and not “institutional rules” (fa 法) are the proper sources of good governance and social order, as well as some notable Confucian objections to this position. It takes Xunzi 荀子, Hu Hong 胡宏, and Zhu Xi 朱熹 as the primary representatives of the “virtue-centered” position, which holds that people's good character and not institutional rules bear primary creditfor successful governance. And it takes Huang Zongxi 黃宗羲 as a major advocate for the “institutionalist” position, which holds that institutional rules have some power to effect success independently of improvements in character. As I show, the Confucian virtue-centered view is best captured in two theses: first, that reforming people is far more demanding than reforming institutional rules; second, that once the rules have reached a certain threshold of viability, further improvements in those rules are unlikely to be effective on their own. Once we specify the theses in this way, we can catalogue the different respects and degrees to which the more virtue-centered political thinkers endorse virtue-centrism in governance. I also use this account of the major theses to show that Huang Zongxi has more complicated and mixed views about the power of institutional reform than scholars usually assume.

KCI등재

5Rethinking Nationalism, Patriotism, and Cosmopolitanism: A Confucian Perspective

저자 : Guoxiang Peng

발행기관 : 성균관대학교 유교문화연구소 간행물 : Journal of Confucian Philosophy and Culture 32권 0호 발행 연도 : 2019 페이지 : pp. 99-116 (18 pages)

다운로드

(기관인증 필요)

초록보기

This article intends to probe the related issues of nationalism, patriotism, and cosmopolitanism from the perspective of Confucianism and present some observations and remarks. First, it examines nationalism andpatriotism as two potentially related and possibly mutually transformed concepts in but not limited to the Chinese context. Second, it proposes how to properly understand cosmopolitanism in terms of the relationship between patriotism and cosmopolitanism and points out a key problem that cosmopolitanism has to address. Third, it highlights the Confucian understanding of humanity, self, and all-under-heaven, not only to present the Confucian perspective on these three issues but to locate Confucianism in regard to the contrast between patriotism and cosmopolitanism. Finally, it recommends Confucianism as a form of rooted cosmopolitanism or cosmopolitan patriotism, which, among various traditions in the world, can provide a theoretical and practical resource for reconciling the tension between cosmopolitanism and patriotism/nationalism. The Confucian perspective in this article is not based on one or more particular Confucian figures or texts. Rather, it is a view developed by a Confucian scholar, not only a scholar of Confucianism.

KCI등재

6Duan Zhengyuan's Moral Studies Society and the Political Imagination of a Religious Enterprise

저자 : Sébastien Billioud

발행기관 : 성균관대학교 유교문화연구소 간행물 : Journal of Confucian Philosophy and Culture 32권 0호 발행 연도 : 2019 페이지 : pp. 117-143 (27 pages)

다운로드

(기관인증 필요)

초록보기

This paper focuses on Duan Zhengyuan 段正元 (1864―1940) and his Moral Studies Society, one of the important redemptive societies with a Confucian orientation of the Republican Period. It provides a brief introduction to Duan's thought and more specifically to his main defense of the “unity of morals and politics” (zhengdeheyi 政德合一) at a time when many in-tended to relegate the Confucian tradition to the dustbin of history. It also shows how Duan managed to link his political thought to concrete actions and projects, both at the top (interactions with political elites) and at the grassroots level of society (organization of jiaohua 敎 groups), thus promoting a Confucian political imagination still considered relevant to a modern context.

KCI등재

7Reflections on Lao Sze-Kwang and His Double-Structured “Intracultural” Philosophy of Culture

저자 : Roger T. Ames

발행기관 : 성균관대학교 유교문화연구소 간행물 : Journal of Confucian Philosophy and Culture 32권 0호 발행 연도 : 2019 페이지 : pp. 145-169 (25 pages)

다운로드

(기관인증 필요)

초록보기

In his own time, Lao Sze-Kwang formulated his own intra-cultural ap-proach to the philosophy of culture that begins from the interdependence and organic nature of our cultural experience. In this essay, I address three questions: Why did Lao abandon his early reliance on the Hegelian model of philosophy of culture and formulate his own “two- structured” theory? Again, given Lao's profound commitment and contribution to Chinese philosophy and its future directions, why is it not proper to describe him as a “Chinese philosopher?” And why is the much accomplished Lao Sze-Kwang not installed in the CUHK pantheon as yet one more of the great “New Confucian” philosophers (xinruxuejia 新儒學家) to be associated with this institution?

KCI등재

8Feature Book Review: The Analects of Dasan

저자 : Philip J. Ivanhoe

발행기관 : 성균관대학교 유교문화연구소 간행물 : Journal of Confucian Philosophy and Culture 32권 0호 발행 연도 : 2019 페이지 : pp. 171-183 (13 pages)

다운로드

(기관인증 필요)

키워드 보기
초록보기
1
권호별 보기
가장 많이 인용된 논문

(자료제공: 네이버학술정보)

가장 많이 인용된 논문
| | | |
1연안해역에서 석유오염물질의 세균학적 분해에 관한 연구

(2006)홍길동 외 1명심리학41회 피인용

다운로드

2미국의 비트코인 규제

(2006)홍길동심리학41회 피인용

다운로드

가장 많이 참고한 논문

(자료제공: 네이버학술정보)

가장 많이 참고한 논문

다운로드

2미국의 비트코인 규제

(2006)홍길동41회 피인용

다운로드

해당 간행물 관심 구독기관

경동대학교 고려대학교 성균관대학교 연세대학교 한국학중앙연구원
 8
 8
 7
 4
 3
  • 1 경동대학교 (8건)
  • 2 고려대학교 (8건)
  • 3 성균관대학교 (7건)
  • 4 연세대학교 (4건)
  • 5 한국학중앙연구원 (3건)
  • 6 국회도서관 (3건)
  • 7 영남대학교 (2건)
  • 8 경북대학교 (2건)
  • 9 동국대학교 (1건)
  • 10 한국방송통신대학교 (1건)

내가 찾은 최근 검색어

최근 열람 자료

맞춤 논문

보관함

내 보관함
공유한 보관함

1:1문의

닫기