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A concise and accessible introduction to the evolution of the concept of moral self-cultivation in the Chinese Confucian tradition, this volume begins with an explanation of the pre-philosophical development of ideas central to this concept, followed by an examination of the specific treatment of self cultivation in the philosophy of Kongzi ("Confucius"), Mengzi ("Mencius"), Xunzi, Zhu Xi, Wang Yangming, Yan Yuan and Dai Zhen. In addition to providing a survey of the views of some of the most influential Confucian thinkers on an issue of fundamental importance to the tradition, Ivanhoe also relates their concern with moral self-cultivation to a number of topics in the Western ethical tradition. Bibliography and index are included.
GLAM
Approximately fifteen hundred years after Confucius, his ideas reasserted themselves in the formulation of a sophisticated program of personal self-cultivation. Neo-Confucians argued that humans are endowed with empathy and goodness at birth, an assumption now confirmed by evolutionary biologists. By following the Great Learning—eight steps in the process of personal development—Neo-Confucians showed how this innate endowment could provide the foundation for living morally. Neo-Confucian students did not follow a single manual elaborating each step of the Great Learning; instead they were exposed to age-appropriate texts, commentaries, and anthologies of Neo-Confucian thinkers, which gradually made clear the sequential process of personal development and its connection to social order. Neo-Confucian Self-Cultivation opens up in accessible prose the content of the eight-step process for today’s reader as it examines the source of mainstream Neo-Confucian self-cultivation and its major crosscurrents from 1000 to 1900.
This book provides exciting and significant inquiries into the cultivation of self in East Asian philosophy of education. The chapters in this book were originally published in the Educational Philosophy and Theory journal.
Kaibara Ekken (1630--1714) was the focal Neo-Confucian thinker of the early Tokagawa period. He established the importance of Neo-Confucianism in Japan at a time when Buddhism had long been the dominant religious philosophy. This is the first book-length presentation of his thought. It contains a lengthy introduction to Ekken's life, time, and thought, and a careful translation into readable English of Ekken's book, Precepts for Daily Life in Japan (Yamanto Zokkun).
Neo-Confucianism is a philosophically sophisticated tradition weaving classical Confucianism together with themes from Buddhism and Daoism. It began in China around the eleventh century CE, played a leading role in East Asian cultures over the last millennium, and has had a profound influence on modern Chinese society. Based on the latest scholarship but presented in accessible language, Neo-Confucianism: A Philosophical Introduction is organized around themes that are central in Neo-Confucian philosophy, including the structure of the cosmos, human nature, ways of knowing, personal cultivation, and approaches to governance. The authors thus accomplish two things at once: they present the Neo-Confucians in their own, distinctive terms; and they enable contemporary readers to grasp what is at stake in the great Neo-Confucian debates. This novel structure gives both students and scholars in philosophy, religion, history, and cultural studies a new window into one of the world's most important philosophical traditions.
"Neo-Confucianism For Beginners" offers a comprehensive introduction to the rich and profound tradition of Neo-Confucian thought. Exploring the philosophical, ethical, and spiritual dimensions of Neo-Confucianism, this book provides a clear and accessible overview of its key concepts, teachings, and historical development. From the integration of Confucianism with Buddhist and Daoist influences to the impact of Neo-Confucianism on East Asian culture and society, readers will gain a deep understanding of this influential philosophical tradition. Whether you are a student of philosophy, a spiritual seeker, or simply curious about East Asian thought, "Neo-Confucianism For Beginners" is an essential guide to navigating the complexities of Neo-Confucianism and its relevance in the modern world.
These essays explore the continuities and discontinuities between the Neo-Confucian thought of Ming China and early Tokugawa Japan and the practical learning of the 17th and 18th centuries, underlining the need for a deeper examination of the complex relationship between traditional and modern thoughts and values.
Based on lectures delivered at the Collège de France in May 1986.
The Chinese Continuum of Self-Cultivation explores a transcultural philosophy of education based on the Neo-Confucian concept of the universal nature of self in the co-creative process of self-cultivation (xiushen 修身). This ancient approach to knowledge synthesis and consolidation informs and enhances the educational theories of John Dewey (1859–1952), creating a cross-cultural educational template for the 21st century. The Confucian-Deweyan educational model explored is not only a transcultural educational approach in the changing face of globality, but also a means to encourage and foster humanitarian and communitarian values in the learner. That is, a wholistic approach to education whereby the individual considers the other – human and natural – tantamount to the self in an increasingly shifting world. This concept is in direct opposition to the anthropocentric approach of egoistic individualism currently prevalent in post-modern societies. The educational model developed fosters cooperation, rather than competition; community over individualism, enabling non-European indigenous values and problem-solving to co-exist in balance with Western neo-liberal forces in the global arena. The model of education developed herein enables the phenomenon of glocalization (the overlap of global and local issues) to be pragmatically addressed in cross-cultural contexts, promoting economic, environmental, cultural and human sustainability for the future. This work will appeal to comparative philosophers, educationalists, and designers of pre-tertiary curricula.