By J. Makeham
ISBN-10: 1349526525
ISBN-13: 9781349526529
ISBN-10: 1403982414
ISBN-13: 9781403982414
This number of essays explores the improvement of the recent Confucianism circulate through the twentieth-century and questions if it is, in truth, a exceedingly new highbrow flow or person who has been in most cases retrospectively created. The questions that participants to this e-book search to reply to approximately this neo-conservative philosophical stream contain: 'What has been the cross-fertilization among chinese language students in China and abroad made attainable through the shared discourse of Confucianism?'; 'To what quantity does this discourse go beyond geographical, political, cultural, and ideological divides?'; 'Why accomplish that many chinese language intellectuals equate Confucianism with chinese language cultural identity?'; and 'Does the Confucian revival of the Nineties in China and Taiwan characterize a real philosophical renaissance or a resurgence in curiosity in response to political and cultural factors?'.
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Extra info for New Confucianism: A Critical Examination
Example text
At the time, I had no convention to follow and knew of no other scholar who used the term. But that doesn't mean there is no possibility that others might have used the term before me. This is a factual question I have neglected to find out about to this day. ” As his 1976 article makes plain, the Chinese term, xin Rujia, had already been in popular circulation for some time. 8 It is perhaps impossible to determine just when the term xin Rujia (or one of its variants) was first used to refer specifically to those who today are widely recognized as New Confucians.
Moreover, as I have pointed out, if we follow many mainland scholars in also recognizing Feng Youlan, He Lin, and Ma Yifu as New Confucians, then inconsistencies become apparent. Wei himself notes some exceptions to these characterizations. 20 the retrospective creation / 31 • New Confucians believe that Confucianism is the key component of traditional Chinese culture and that they are its inheritors and transmitters. While this is true, it is also true of most Confucian revivalists, not just New Confucians.
First, Confucianism encompassed a system of values that for the past two thousand years has molded every aspect of Chinese people’s lives. Second, Confucianism had provided the principal impetus leading to the longevity and breadth of Chinese culture and moreover it could still provide modern Chinese culture with a spiritual foundation. Qian further believed that the subtle influence that the Confucian value system exerted on both individuals and society served a positive function. Yu also describes Qian’s objections to the concept of daotong 道統 (interconnecting thread of the way).
New Confucianism: A Critical Examination by J. Makeham
by Daniel
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