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In Confucian Questions to Augustine, Park compares the works of Confucius and Mencius with those of Saint Augustine. His purpose in so doing is to show Confucian Augustinianism as a new theological perspective on Confucian-Christian ethics and Augustinianism by discovering analogies and differences in their respective understandings of the formation of moral self, particularly the acquisition of virtue, and how they believe this leads to happiness. Using the method of inter-textual reasoning, and assuming continuity between Augustine's early and later works, he compares Confucius and Mencius's xue, si, li, and yue with Augustine's moral learning, contemplation, sacrament, and music, respectively. Confucian Augustinianism shows how to enjoy God, follow Jesus, and live in the Holy Spirit.
In Confucian Questions to Augustine, Park compares the works of Confucius and Mencius with those of Saint Augustine. His purpose in so doing is to show Confucian Augustinianism as a new theological perspective on Confucian-Christian ethics and Augustinianism by discovering analogies and differences in their respective understandings of the formation of moral self, particularly the acquisition of virtue, and how they believe this leads to happiness. Using the method of inter-textual reasoning, and assuming continuity between Augustine’s early and later works, he compares Confucius and Mencius’s xue, si, li, and yue with Augustine’s moral learning, contemplation, sacrament, and music, respectively. Confucian Augustinianism shows how to enjoy God, follow Jesus, and live in the Holy Spirit.
Is it possible to be a Confucian without being East Asian, as so many philosophers have been Platonists without being Greek? Strangely enough, many scholars would answer in the negative, citing the inextricable connection between Confucianism and East Asian culture. Boston Confucianism argues to the contrary, maintaining that Confucianism can be important to the contemporary global conversation of philosophy and should not be confined to an East Asian context. It promotes a multicultural philosophy of culture and makes a contribution to Confucian-Christian dialogue, showing that the relations among the world's great civilizations today is not a "clash," as Samuel Huntington has argued, but an entanglement whose roots are worth sorting and whose contemporary mutual developments are worth promoting.
A reader-friendly introduction to the history, beliefs, structures and practices of three major indigenous religious traditions of East Asia -- Confucianism, Daoism and Shinto.
A complete exploration is the first systematic analysis ever comparing the central religious doctrinal aspects of Christianity with those in Confucianism. Huang's work carefully covers the whole history of the Confucian-Christian tradition, and ends up with genuinely new insights. He elaborates on the idea of transcendence in the Confucian tradition in a manner which enables an interpretation of the Christian means of salvation. His explanation of transcendence, and its connection with the means of salvation, is new and unique, offering a clue to the special understanding of salvation germane to the specifically Chinese intellecual history. Huang's book is a must for anyone interested in the Sino-Western cultural encounter.
"In [this book] the author invites readers to look at the particular missionary method developed by a small group of Korean Christians during the last quarter of the 18th century. That Korean missionary method of two hundred years ago is proposed as a model for mission in the third millennium."--Page 18-19.
Beyond Indigenization, edited by Tao Feiya and translated into English by Max L. Bohnenkamp, traces the history of Christianity in China from the Tang era to contemporary times.
The moral dimensions of how we conduct business affect all of our lives in ways big and small, from the prevention of environmental devastation to the policing of unfair trading practices, from arguments over minimum wage rates to those over how government contracts are handed out. Yet for as deep and complex a field as business ethics is, it has remained relatively isolated from the larger, global history of moral philosophy. This book aims to bridge that gap, reaching deep into the past and traveling the globe to reinvigorate and deepen the basis of business ethics. Spanning the history of western philosophy as well as looking toward classical Chinese thought and medieval Islamic philosophy, this volume provides business ethicists a unified source of clear, accurate, and compelling accounts of how the ideas of foundational thinkers—from Aristotle to Friedrich Hayek to Amartya Sen—relate to wealth, commerce, and markets. The essays illuminate perspectives that have often been ignored or forgotten, informing discussion in fresh and often unexpected ways. In doing so, the authors not only throw into relief common misunderstandings and misappropriations often endemic to business ethics but also set forth rich moments of contention as well as novel ways of approaching complex ethical problems. Ultimately, this volume provides a bedrock of moral thought that will move business ethics beyond the ever-changing opinions of headline-driven debate.
Wickedness and mortality are deemed to be both spiritually and physically evil in Manichaean terms because they disturb a person's tranquil existence. In his non-metaphysical theory he designs to explain intrinsic personal evil developed in De uera religione (390), Augustine redefines these two notions as "sin" and "penalty," hence imposing on them a casual relation that makes the conception of a vicious circle mechanism possible.