This paper develops the deeper basis of the grand ontology of "Self-transcendence/destructivity-creativity, and the "transformors of holistic unlimitedness" are stipulated to facilitate the process ...of transformations back and forth among systems of transcendental and real physical universes. Then the organizational spirit of human activism comprising the forces of individuality, mutuality/co-creativity and centrality is investigated accordingly. Following this mechanism of human activism, one- and two-space communication systems and "earth-space transformational economies" are configured with detailed structural presentations. The harmonious, mutually sharing and co-creative system of renyi communication, endowed with a network equation, is shown to be iso-systemic to the renyi-based culture-space economy. Furthermore, this renyi spirit would help promote the Belt-Road initiatives and World Island strategy of hybrid Confucianism in its hegemonic competition against the World Ocean strategy of democratic capitalism. For an effective course to eliminate world wars by forging cultural commonality among nations, it could be well served by modifying Zhang Zhai-Zhu Xi model of "mind unification" in which the ultimate energies of T/Li and C dictate the force of Good to eventually pacifies the force of Evil. Then, it is expected to establish a natural connectivity among hybrid Confucianism, Christianity, hybrid Islam, and all other cultural systems, and hence to eliminate hegemonic wars forever on earth and achieve final universal peace. Victor Lux Tonn. Grand Ontology, Renyi Communication, and Holistic Orientation of Culture-Space Economics toward World War and Universal Peace of the Twenty-First Century. China Media Research, 77(1):28-582 Keywords: grand ontology, two-space co-system, humane/Renyi communication, culture-space economics, universal peace, Covid-19 pandemic
This research study examines Park Se-dang’s Sinju Dodeokgyeong, which was the first complete exegesis of the Daodejing (DDJ) in Korea. This study investigates the theoretical strategies that Park ...used to interpret the DDJ from a Neo-Confucian perspective and also examines the logical missteps that Park took to force a unity between Neo-Confucianism and Daoism. The core method for interpreting the DDJ that Park utilized in his attempt to assert the compatibility of Neo-Confucianism and Daoism can be summarized as “interpreting Daoism through Neo-Confucian theory”. This research study breaks down Park’s strategy for reinterpreting the DDJ, dividing Park’s argumentation into four parts: (1.) clarifying the historical hereticalization of the DDJ; (2.) identifying the ethics and treasured virtues of Confucianism and Daoism; (3.) the study of the cosmologies of Confucianism and Daoism; and (4.) interpreting Daoist moral ethics through Neo-Confucian cosmological theory. Park Se-dang’s strategy for forcing unity between Neo-Confucianism and Daoism had its limits. Among other things, Park attempted but failed to narrow the gap between Confucian and Daoist ethics and cosmology by converting the concept of "heaven" in the DDJ into a humanized heaven. Eventually, even though Park’s strategy failed, his work inspired other Silhak scholars of Joseon up to the 19th century and had a clear impact on the many subsequent reinterpretations of the DDJ.
There is an undeniable relationship between humanity and tian 天 in the philosophy of the Mengzi 孟子 where the latter is generally conceived as the metaphysical or ontological source of the morality ...and ethics of the former. However, this line of interpretation is misleading because it not only imports foreign notions of transcendence into the thought of the Mengzi but also because it ignores the contribution humans make to tian. At the same time, there have been attempts to read the Mengzi in biological terms, thereby naturalizing human morality. This likewise does not satisfy as an adequate account of human morality because it also reduces it to a natural or biological realm where human culture is an external accessory. However, the relationship between humanity and tian in the Mengzi is one of mutual influence and emergence; therefore, this article analyzes their relationship and argues that tian is to be understood as “tradition” whereby humans in their process of becoming humans contribute to and invigorate it as successive generations carry it on into the future.
There is an undeniable relationship between humanity and tian 天 in the philosophy of the Mengzi 孟子 where the latter is generally conceived as the metaphysical or ontological source of the morality ...and ethics of the former. However, this line of interpretation is misleading because it not only imports foreign notions of transcendence into the thought of the Mengzi but also because it ignores the contribution humans make to tian. At the same time, there have been attempts to read the Mengzi in biological terms, thereby naturalizing human morality. This likewise does not satisfy as an adequate account of human morality because it also reduces it to a natural or biological realm where human culture is an external accessory. However, the relationship between humanity and tian in the Mengzi is one of mutual influence and emergence; therefore, this article analyzes their relationship and argues that tian is to be understood as “tradition” whereby humans in their process of becoming humans contribute to and invigorate it as successive generations carry it on into the future.
My Progressive Confucian Journey C. ANGLE, Stephen
Azijske študije (Spletna izd.),
01/2024, Volume:
12, Issue:
1
Journal Article
Open access
This essay examines the engagement between Progressive Confucianism and Mainland China in three steps. I begin with a narrative of how I came to be someone who identifies as Confucian and advocates ...Progressive Confucianism. Part II examines an especially important phase in this evolution: the series of ten dialogues I held with Mainland Chinese Confucians in the Spring of 2017. I give an overview of the topics we debated, themes that cut across individual dialogues, and indicate some of the diversity of views among Mainland Confucians—and how all this relates to Progressive Confucianism. The essay concludes with some reflections on the dialogues, including notable points of agreement and disagreement, key areas in which I felt that I had learned from the conversations, and some thoughts about the future of Progressive Confucianism in China.
Tasan Chŏng Yagyong (1762-1836) is one of the most creative
thinkers Korea has ever produced, one of the country's first
Christians, and a leading scholar in Confucian philosophy. Born in
a staunchly ...Neo-Confucian society, in his early twenties he
encountered writings by Catholic missionaries in China and was
fascinated. However, when he later learned that the Catholic Church
condemned the Confucian practice of placing a spirit tablet on a
family altar to honor past generations, he left the small Catholic
community he had helped found and ostensibly returned to the
Neo-Confucian fold. Nevertheless, the Christian ideas he studied in
his youth influenced his thinking for the rest of his life,
stimulating him to look at Neo-Confucianism with a critical eye and
suggest new solutions to problems Confucian scholars had been
addressing for centuries. A Korean Confucian's Advice on How to Be
Moral is an annotated translation of Tasan's commentaries on the
Confucian classic Zhongyong (usually translated as The Doctrine of
the Mean) in which he applies both Confucianism and Christianity to
the question of how to best develop a moral character. Written as a
dialogue with King Chŏngjo (r. 1776-1800), these texts reveal how
Tasan interpreted his Confucian tradition, particularly its
understanding of how human beings could cultivate morality, while
the king's questions illustrate the mainstream Neo-Confucianism
Tasan was reacting against. Tasan challenged the non-theistic
standard, insisting that living a moral life is not easy and that
we need to be motivated to exert the effort necessary to overcome
our selfish tendencies. He had abandoned his faith by the time he
wrote these commentaries but, influenced by Catholic works and
determined to find a more effective way to live a moral life than
non-theistic Neo-Confucianism provided, Tasan constructed a
Confucian philosophy of moral improvement centered on belief in
God. This translation, helpfully annotated for context and
analysis, is an exploration of early Korean engagement with the
West and a powerful guide to all those interested in Confucianism,
Christianity, and morality.
In this book, Xin Conan-Wu presents a radically revisionist analysis on Zhu Xi's (1130-1200) Neo-Confucian philosophy of education. She argues that landscape and poems in twelfth-century academies ...bespeak his natural pedagogy and reveal unsuspected contributions to Chinese cultural sensibility by this emblematic figure of a stultifying orthodoxy.
