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It is widely accepted that moral education is quintessential to facilitating and maintaining prosocial attitudes. What moral education should entail and how it can be effectively pursued remain hotly disputed questions. In Confucian Ritual and Moral Education, Colin J. Lewis examines these issues by appealing to two traditions that have until now escaped comparison: Vygotsky’s theory of learning and psychosocial development and ancient Confucianism’s ritualized approach to moral education. Lewis argues first, that Vygotsky and the Confucians complement one another in a manner that enables a nuanced, empirically sound understanding of how the Confucian ritual education model should be construed and how it could be deployed; and second, just as ritual education in the Confucian tradition can be explicated in terms of modern developmental theory, this ancient notion of ritual can also serve as a viable resource for moral education in a contemporary, diverse world.
A reconsideration of the Confucian concept li (ritual or ritual propriety), one that references Western philosophers as well as the Chinese context. Geir Sigurðsson offers a reconsideration of li, often translated as “ritual” or “ritual propriety,” one of the most controversial concepts in Confucian philosophy. Strong associations with the Zhou period during which Confucius lived have put this concept at odds with modernity’s emphasis on progressive rationality and liberation from the yoke of tradition. Sigurðsson notes how the Confucian perspective on learning provides a more balanced understanding of li. He goes on to discuss the limitations of the critique of tradition and of rationality’s claim to authority, referencing several Western sources, notably Hans-Georg Gadamer, John Dewey, and Pierre Bourdieu. An exposition of the ancient Chinese worldview of time and continuous change further points to the inevitability of li’s adaptable and flexible nature. Sigurðsson argues that Confucius and his immediate followers did not endorse a program of returning to the Zhou tradition, but rather of reviving the spirit of Zhou culture, involving active and personalized participation in tradition’s sustention and evolution.
This book provides much new thinking on the phenomenon of whole-person education, a phenomenon which features strongly in East Asian universities, and which aims to develop students intellectually, spiritually, and ethically, to master critical thinking skills, to explore ethical challenges in the surrounding community, and to acquire a broad based foundation of knowledge in humanities, society, and nature. The book considers different approaches to whole person education, including Confucian, Buddhist, and Chinese perspectives, Western philosophy, and religion and interdisciplinary approaches. Overall, the book provides a comprehensive overview of whole person education, why it matters and how to implement it. Moreover, although the examples in the book are from East Asia, the discussion and the values involved are universal, important for the whole world.
As a comparative study of the virtue ethics of Aristotle and Confucius, this book explores how they each reflect upon human good and virtue out of their respective cultural assumptions, conceptual frameworks, and philosophical perspectives. It does not simply take one side as a framework to understand the other; rather, it takes them as mirrors for each other and seeks to develop new readings and perspectives of both ethics that would be unattainable if each were studied on its own.
This volume shows the influence of the Sage's teachings over the course of Chinese history--on state ideology, the civil service examination system, imperial government, the family, and social relations--and the fate of Confucianism in China in the nineteenth and twentieth centuries, as China developed alongside a modernizing West and Japan. Some Chinese intellectuals attempted to reform the Confucian tradition to address new needs; others argued for jettisoning it altogether in favor of Western ideas and technology; still others condemned it angrily, arguing that Confucius and his legacy were responsible for China's feudal, ''backward'' conditions in the twentieth century and launching campaigns to eradicate its influences. Yet Chinese continue to turn to the teachings of Confucianism for guidance in their daily lives.
This book seeks to construct and establish the metaphysics of Chinese morals as a formal and independent branch of learning by abstracting and systemizing the universal principles presupposed by the primal virtues and key imperatives in Daoist and Confucian ethics.
Introduces the many strands of Confucianism in a style accessible to students and general readers.
Winner of the 2015 Pierre-Antoine Bernheim Prize for the History of Religion by the Académie des Inscriptions et Belles-Lettres After a century during which Confucianism was viewed by academics as a relic of the imperial past or, at best, a philosophical resource, its striking comeback in Chinese society today raises a number of questions about the role that this ancient tradition might play in a contemporary context. The Sage and the People is the first comprehensive enquiry into the "Confucian revival" that began in China during the 2000s. Based on extensive anthropological fieldwork carried out over eight years in various parts of the country, it explores the re-appropriation and reinvention of popular practices in fields as diverse as education, self-cultivation, religion, ritual, and politics. The book analyzes the complexity of the "Confucian revival" within the broader context of emerging challenges to such categories as religion, philosophy, and science that prevailed in modernization narratives throughout the last century. Exploring state cults both in Mainland China and Taiwan, authors Sébastien Billioud and Joël Thoraval compare the interplay between politics and religion on the two shores of the Taiwan strait and attempt to shed light on possible future developments of Confucianism in Chinese society.
This is one of the first books to explicitly address twenty-first-century education from a Confucian perspective. The contributors focus on why Confucianism is relevant to both American and Chinese education, how Confucian pedagogical principles can be applied to diverse sociocultural settings, and what the social and moral functions of a Confucianism-based education are. Prominent scholars explore a wide-range of research areas and methods, such as K–12 and college teaching; conceptual comparisons; case studies; and discourse analysis, that reflect the depth and breadth of Confucian ideas, and the divergent contexts in which Confucian principles and practices may be applied. This book not only enriches the research literature on Confucianism from an interdisciplinary perspective, but also offers fresh insights into Confucianism's continuing relevance and its compatibility with the latest research-based pedagogical practices.
Building on his long-standing work in metaphysics and Asian philosophy, Robert Cummings Neville presents a series of essays that cumulatively articulate a contemporary, progressive Confucian position as a global philosophy. Through analysis of the metaphysical and moral traditions of Confucianism, Neville brings these traditions into the twenty-first century. According to Confucianism, rituals define most of our relations with other individuals, social institutions, and nature, and while rituals make possible the positive institutions of high human civilization, they may also lead to harmful behaviors, including racism, xenophobia, and sexism. Neville argues that the amendment of rituals that institutionalize oppression is a positive task, which should be undertaken from within a skillfully ritualized life rather than in the form of external criticism. Confucianism, in Neville's hands, is a left-wing, progressive, liberal political philosophy, one that can address institutionalized oppression and suggest a path for moving forward.