ThePrecious Scroll on Bodhisattva Guanshiyinfrom Jingjiang, and Confucian Morality

2014 ◽  
Vol 42 (1) ◽  
pp. 1-27 ◽  
Author(s):  
Rostislav Berezkin ◽  
Victor H. Mair
Keyword(s):  
1960 ◽  
Vol 23 (2) ◽  
pp. 309-322
Author(s):  
J. D. Chinnery

Lǔ xùn's first story Kúangrén rìjì ‘Diary of a madman’ was published in the review Xīn Qīngnián (La Jeunesse) in May 1918. This was during the New Culture Movement when the editors of the review were engaged in their onslaught on Confucian morality, the literary language, and other aspects of the Chinese tradition. Lǔ Xùn's story was intended as a contribution to this movement and was written, according to the author's own account, at the request of one of his friends and fellowprovincials on the editorial board, Qián Xuán-tóng .


1989 ◽  
Vol 120 ◽  
pp. 800-813 ◽  
Author(s):  
Rosemary A. Roberts

Zhang Xinxin and Zhang Jie are two contemporary Chinese women writers. They began to publish in the post–Cultural Revolution era, and became well–known in the early 1980s for their fictional depiction of the problems of urban intellectual women attempting to resolve conflicts between love and career, love and marriage, and ideals and reality. Although the works of both authors present a limited challenge to traditions they believe have served to oppress women, a clear generational difference is perceptible in the attitudes they each express through their characters. Zhang Jie, born in 1937 and reaching adulthood in the idealistic climate of the 1950s, presents characters strongly influenced by both Confucian morality and socialist ideals, while Zhang Xinxin, who was born in 1953 and grew up during the Cultural Revolution period (a disillusioning experience for most of her generation), presents characters who show little enthusiasm for political ideals and are less constrained by traditional morality.


2017 ◽  
Vol 51 (5) ◽  
pp. 1469-1518 ◽  
Author(s):  
SAM WONG ◽  
VALERIE WONG

AbstractThe Guangbao, published in Guangzhou between 1886 and 1891, was one of China's earliest native-owned newspapers, with a circulation three times larger than the Xunhuan Ribao. The newspaper, founded by Kuang Qizhao, provides important information on the ideas that were circulating at the time in Guangzhou, a place where a number of reformers were beginning to formulate their thoughts. The newspaper may have sown some of the seeds for the nationalism that would become a powerful force after the Sino-Japanese War. The Guangbao protested against the mistreatment of overseas Chinese and printed stories recommending retaliation against Americans. It opposed Western imperialism, advocated a strong national defence, and even suggested annexing Korea. However, the newspaper was not xenophobic and tried to encourage good relations between Chinese and foreigners in China. Unlike future political newspapers, the Guangbao continued to support the existing political system—not because of fear or ignorance, but because of a sense that democracy may not have been appropriate for China at this time. Although Kuang was not a supporter of many Neo-Confucian traditions or beliefs, because he equated Confucian morality with Christian morality, and morality was needed to combat corruption, the Guangbao emphasized Confucian moral training.The newspaper also served as a platform to promote reform ideas. Kuang carefully picked ideas that he felt were appropriate for China, including: free universal and specialized education, women's rights, economic nationalism/industrialization/business, free trade, entrepreneurship through patent and copyright protection, support for the common people versus corrupt officials, and philanthropy.


2014 ◽  
Vol 15 (1) ◽  
pp. 113-130 ◽  
Author(s):  
JONGKON LEE

AbstractKorean political parties have been organizationally unstable for decades, even after 1987 when a democratic transition from authoritarian military-based politics was achieved. Many studies have argued that the instability has been caused by the Confucian culture of Korean politics. This paper suggests a different view of the political phenomenon: Korean party instability has been due to the ‘cue-chasing behaviors’ of self-interested politicians, rather than Confucian morality. This study examines the proposition with a historical exploration of Korean political parties between 1987 and 2012.


Author(s):  
Guoli YANG

LANGUAGE NOTE | Document text in Chinese; abstract also in English.要解決諸如個人或國家因醫療引發的經濟上的“雙崩潰”,伴隨醫生個人權威的沒落和患者個人權利的提升造成醫療領域的“禮崩樂壞”和醫患之間道德異鄉人等的問題,首要是需要選擇一種文化為指引以便思想和行動。本文從多方面思考,認為儒家是最佳的和最具比較優勢的可選擇的文化。儒家生命倫理學的核心基礎是雙重人性觀和均衡發展論。儒家生命倫理學本質特徵是利他主義,它提供了一系列指令性、指導性和約束性的道德規範或道德標準,而這些標準在內容上更具備多樣性和包容性的價值和行為譜系,例如“仁”、“孝”。根據“孝”的道德規範,安樂死可以選擇,而自殺則不能被選擇;根據“禮”要求,儒家要建立一種基於禮樂文明的醫療衞生保健制度以進行衞生保健資源配置,這種制度完全不同於西方文化的現代財產制的分配制度。根據中庸的法則,生命倫理學的四原則可以被簡化為一個簡單的原則:微創原則。This paper discusses the possible application of the four principles of medical ethics advocated by Beauchamp and Childress to the current healthcare reform and transition in China from the perspective of someone who has many years of experience as a physician. It aims to show that many of the medical problems and solutions identified in the West also make sense in the Chinese context, although different moral language may be used. I believe that traditional resources such as the Confucian moral/ritual system can be reconstructed to handle ethical questions both in theory and in practice in China. It is argued that hospitals and physicians administer medicine through the art of benevolence. Using Confucian morality as a guide for healthcare reforms may help to make the transition period easier, and the four principles may help to standardize the regulations needed for hospitals.DOWNLOAD HISTORY | This article has been downloaded 505 times in Digital Commons before migrating into this platform.


2012 ◽  
Vol 81 (4) ◽  
pp. 567-601 ◽  
Author(s):  
Louise Edwards

This article explores images of the United States featured in the 1930s Shanghai women's magazine Linglong. This imagined America reflected a reorientation in ideas about how to be simultaneously modern and Chinese. The United States became a symbolic location for Linglong's readers as they grappled with personal concerns in their negotiations with families and communities about appropriate feminine behavior for Chinese women seeking to be modern and cosmopolitan. These readers found in the depiction of American life answers to their anxieties about appropriate limits for their modern city lifestyle. The imagined America provided convenient boundaries for readers and editors alike. Linglong presented a vision of unbridled, limit-free American lifestyles as “the extreme,” allowing China's modern women to plot their behavior along an imagined continuum stretching between American depravity and the prison of Confucian morality.


Author(s):  
Yongfu CAO

LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文在分析中國大陸衛生保健制度改革的背景和措施的基礎上,提出了人們對該項改革“普遍不滿意”的觀點,並認為改革中缺乏儒家生命倫理的價值指導,是導致人們“普遍不滿意”的一個深層次原因。本文認為,在儒家看來,“醫乃仁術”,儒家倫理與衛生保健是天然地結合在一起的﹔ “儒醫同道”也是中國古代醫界的一個傳統﹔中國儒家生命倫理有著豐富的內涵:例如“責人”思想,即尊重人、重視人的生命﹔“不忍” 思想,即同情病人﹔“博愛”,即“ 愛人”、“ 泛愛眾”﹔“推己及人”思想等。最後,文章認為要使中國衛生保健制度改革獲得成功,使人們滿意,必須明確“ 仁”是衛生保健制度的價值核心,只能把“ 市場”作為手段、不能作為目的﹔必須認識到, 建立良好的衛生保健制度是政府義不容辭的責任,這才是符合儒家的“仁政”思想的, 而醫生和醫院是衛生保健制度中“醫乃仁術”的最終實現者。挖掘儒家生命倫理,並指導衛生保健制度改革, 也許能夠使中國衛生改革和發展走上“健康”道路。On the basis of analyzing the health care system reforms in mainland China in recent years, this paper argues that it was the absence of a direction from Confucian bioethics that should have, been responsible for major problems encountered in the reform as well as for the general dissatisfaction of the people with the results of the reforms.From the viewpoint of Confucian morality,"medicine is the art of benevolence (ren)." Confucian ethics naturally supports proper health care. The idea that "Confucianism and medicine share the same principle" is integrated in the tradition of conventional Chinese medical world. Confucian bioethics has abundant connotations. For example, the thought that "min gui" (the people as valuable) means that government ought to respect the people and cherish people’s lives; the thought of "ce ying" (sympathy) implies that the physician should be compassionate with the patient; and "ci bei" (philanthropy) means that one should love every individual. These types of Confucian thought should be drawn on to guide medical practice. Most of all, it should be noted that benevolence (ren) is the core value of a health care system. In order to render the reform successful, this core value must be upheld. Health care markets should be established and regulated to contribute to the core value of benevolence. Doctors and hospitals are the performers of medicine as the art of benevolence. Confucian bioethics, as the guidance of health care system reforms, may help Chinese health care reforms develop healthily.DOWNLOAD HISTORY | This article has been downloaded 22 times in Digital Commons before migrating into this platform.


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