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Confucians, the shih class, and the Ming imperium uses of canonical and dynastic authority in Kuan Chih-tao's (1536-1608) "Proposals for following the men of former times to safeguard customs" (Ts'ung-hsien wei-su i) /Weisfogel, Jaret Wayne. January 2002 (has links) (PDF)
Thesis (Ph.D.)--Columbia University, 2002. / Adviser: Robert Hymes. Includes bibliographical references.
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Territory of the Sages: Neo-Confucian Discourse of Wuyi Nine Bends JingjieHan, Hee Yeon Christina 30 August 2011 (has links)
This dissertation examines the effects of jingjie 境界 discourse on the development of Neo-Confucianism in 12th-18th century China and Korea. Jingjie, a multilayered term whose meanings include “territory,” “spiritual realm,” and “poetic landscape,” has largely been studied as a philosophical idea and aesthetic trope. These investigations, however, often overlook the connection between jingjie’s diverse meanings and the term’s role in the production of territorial knowledge.
Using the method of discourse analysis, this study explores jingjie as a discourse of territoriality that constructed and represented forms of space, power, and identity through the process of horizontal and vertical territorialization, traversing geopolitics, philosophy, and poetry.
The development of Neo-Confucianism can be traced through the intricate interplay of the multiple discourses of jingjie, particularly in the conception of sagely learning and living. The “jingjie of the sages,” proposed by Neo-Confucians as a new subject of inquiry and goal of learning, was conceived as a moral and spiritual territory to be claimed and reached, a poetic territory to be experienced, and a geopolitical territory to be restored.
The most pronounced expression of Neo-Confucian jingjie discourse is found in the discursive development of Wuyi Mountains and its Nine Bends Stream (Wuyi Jiuqu 武夷九曲). Well-known because of its association with Zhu Xi 朱熹 (1130-1200 AD), Wuyi Nine Bends jingjie as a geopolitical territory developed into both the physical and symbolic centre of Cheng-Zhu learning, and was recreated throughout China and Korea as a sign of legitimate orthodoxy and as a base for factional expansion.
As a poetic territory, Wuyi emerged as an important site of shared cultural memory, forging bonds between Neo-Confucians across generations. The discussion of Wuyi as a philosophical jingjie revolved around the interpretation of Zhu Xi’s poem “The Boat Song of Wuyi’s Nine Bends 武夷九曲櫂歌,” which became the source of hermeneutic debate that lasted for several centuries and contributed to an important philosophical literature.
On the whole, by examining the development of Neo-Confucianism in light of the traditional discursive context of jingjie, this study reveals how the philosophical, political, and cultural movement was conceived and understood by the Neo-Confucians themselves as the joining together of different modes of territoriality, thus providing a richer, more nuanced and complex picture of the development of Neo-Confucianism in China and Korea from 12th-18th centuries.
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Territory of the Sages: Neo-Confucian Discourse of Wuyi Nine Bends JingjieHan, Hee Yeon Christina 30 August 2011 (has links)
This dissertation examines the effects of jingjie 境界 discourse on the development of Neo-Confucianism in 12th-18th century China and Korea. Jingjie, a multilayered term whose meanings include “territory,” “spiritual realm,” and “poetic landscape,” has largely been studied as a philosophical idea and aesthetic trope. These investigations, however, often overlook the connection between jingjie’s diverse meanings and the term’s role in the production of territorial knowledge.
Using the method of discourse analysis, this study explores jingjie as a discourse of territoriality that constructed and represented forms of space, power, and identity through the process of horizontal and vertical territorialization, traversing geopolitics, philosophy, and poetry.
The development of Neo-Confucianism can be traced through the intricate interplay of the multiple discourses of jingjie, particularly in the conception of sagely learning and living. The “jingjie of the sages,” proposed by Neo-Confucians as a new subject of inquiry and goal of learning, was conceived as a moral and spiritual territory to be claimed and reached, a poetic territory to be experienced, and a geopolitical territory to be restored.
The most pronounced expression of Neo-Confucian jingjie discourse is found in the discursive development of Wuyi Mountains and its Nine Bends Stream (Wuyi Jiuqu 武夷九曲). Well-known because of its association with Zhu Xi 朱熹 (1130-1200 AD), Wuyi Nine Bends jingjie as a geopolitical territory developed into both the physical and symbolic centre of Cheng-Zhu learning, and was recreated throughout China and Korea as a sign of legitimate orthodoxy and as a base for factional expansion.
As a poetic territory, Wuyi emerged as an important site of shared cultural memory, forging bonds between Neo-Confucians across generations. The discussion of Wuyi as a philosophical jingjie revolved around the interpretation of Zhu Xi’s poem “The Boat Song of Wuyi’s Nine Bends 武夷九曲櫂歌,” which became the source of hermeneutic debate that lasted for several centuries and contributed to an important philosophical literature.
On the whole, by examining the development of Neo-Confucianism in light of the traditional discursive context of jingjie, this study reveals how the philosophical, political, and cultural movement was conceived and understood by the Neo-Confucians themselves as the joining together of different modes of territoriality, thus providing a richer, more nuanced and complex picture of the development of Neo-Confucianism in China and Korea from 12th-18th centuries.
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Confucians and Dewey on communityFu, Hui 02 June 2009 (has links)
This thesis offers a comparison between liberalism, Dewey’s pragmatism, and
Confucianism on their views of community. Today, as China struggles with the
influences of modernity, the relations between its Confucian heritage and liberal
democracy have been much debated. Some scholars contend that classical Confucianism
and the communitarian critique of liberal politics converge, because they both challenge
the dominance of modern liberalism. Among the communitarian theories, John Dewey’s
theory of democratic community comports well with the Confucian doctrine of
community to argue against rights-based liberalism. For in a Confucian community, as in
a Deweyan democracy, public consensus is often achieved at the aesthetic and practical
levels rather than based on the claims of reason. For pragmatists like Dewey and
Confucians, experiencing the world aesthetically is a practical way to improve the social
functions of everyday life. In this thesis, following John Dewey, I argue that as a crucially communicative and social practice, art plays a key role on communal harmony.
When traditional Confucian China as a ritual-based community is grounded in aesthetic
practices, it is comparable and compatible with Dewey’s view of community. In addition,
the Confucian theory of community is a source for putting contemporary communitarian
ideas into practice. I conclude that by relating aesthetics to his democratic theory, Dewey
puts forth a theory of pragmatist community that suits well with the Confucian ideal.
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Does Confucius have a theory of natural human rights? a 'performative' reading of the analects /Lo, Man-chiu. January 2001 (has links)
Thesis (Ph. D.)--University of Hong Kong, 2001. / Includes bibliographical references (leaves 107-110).
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Itô Jinsai, a philosopher, educator and sinologist of the Tokugawa periodSpae, Joseph John, January 1948 (has links)
Thesis--Columbia University. / Vita. Includes bibliographical references.
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To rebuild the empire Lu Chih's Confucian pragmatist approach to the mid-Tàng predicament /Chiu-Duke, Josephine, January 2000 (has links)
Thesis (Ph. D.)--University of British Columbia, 1992. / Description based on print version record. Includes bibliographical references and index.
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The ideal Confucian and pure ConfucianismChan, Chi-ming, 陳志明 January 1992 (has links)
published_or_final_version / Chinese / Master / Master of Philosophy
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A study of Zhou Bida (1126-1204) =Chau, Lin-tai., 周蓮弟. January 2001 (has links)
published_or_final_version / abstract / toc / Chinese / Doctoral / Doctor of Philosophy
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Are human rights possible in the Confucian 'Nowheresville'?: a philosophical analysisLai, Cheuk-bun., 賴卓彬. January 2004 (has links)
published_or_final_version / abstract / toc / Politics and Public Administration / Master / Master of Philosophy
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