| Papers [1-15] of 100 :: [Page 1 of 7] | | Go to page : 1 2 3 4 5 6 7 —> | Search results on "NEO CONFUCIANISM": |
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Neo-Confucianism, 2002.
This paper discusses both Ou-yang Hsiu and Shao Yung's view on Confucianism.
1,775 words (approx. 7.1 pages), 7 sources, $ 66.95
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Abstract
This paper explains that both Ou-yang Hsiu and Shao Yung saw the real ideal of Confucianism as legitimating creativity. The author points out that they also believed that people had to see themselves as connected and responding to the world.
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Confucianism in Korea, 2002.
A discussion of the impact of Confucianism and Neo-Confucianism upon the Korean Kingdoms.
1,150 words (approx. 4.6 pages), 6 sources, $ 44.95
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Abstract
This paper will show, Confucianism - and particularly Neo-Confucianism - had significant influences upon the political and social fabric of Korea. While these influences sometimes possessed positive political and social results - for example, with the rejuvenation of Korean political culture - they also had negative consequences as well in the political and religious persecutions and controversies that accompanied this effort of national rejuvenation.
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A Critique of Confucianism, 2006.
An overview of Confucianism and a look at how Confucianism has affected Chinese civilization.
4,956 words (approx. 19.8 pages), 49 sources, MLA, $ 125.95
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Abstract
This paper introduces the philosophy of Confucianism and looks at the founder of Confucianism and the impact that Confucianism has had on Chinese civilization and character. The paper also presents a short history of China and analyzes the affect that Confucianism may have had on China's politics and political systems throughout the ages.
Introduction
Who was Confucius? What is Confucianism?
How Has Confucianism Affected Chinese Civilization
Confucianism and the Chinese Character
Has Confucianism Been the Downfall of China?
A Short History of China
Theories of Democratization
Understanding Political Developments
Political Institution Thesis
Western Philosophy and Western Character
Puritans, Total Reformation for the Glory of God
The Attack of Confucianism
From the Paper
"The political history of China is interesting in that most new dynasties were created by militaristic totalitarian dictators who conquered and ruled with the backing of an army of some type. These primary revolutionary regimes usually fell back on philosophical legalism as an excuse for their totalitarian excesses. If we examine the evolution each dynasty, including that of Mao Tse Tung, we can observe that the first emperor usually was an aggressive military leader, and each succeeding emperor became more scholarly and intellectual, thereby conforming more and more to the Confucian ideal of the perfect ruler. After the fall of the Chin empire and the reestablishment of the ancient schools of thought the Emperor ruled the country with the assistance of an Academic Army of Chinese Scholars dubbed "The Literati". As with any regime, there were times that the ruling emperor and the literati were in agreement and other times when there was tremendous disagreement. The Song period was one era where the Emperor and the Literati held dichotomous views of both philosophy and government. "
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Buddhism and Confucianism, 2008.
This paper describes and compares two world religions, Buddhism and Confucianism.
2,265 words (approx. 9.1 pages), 6 sources, MLA, $ 70.95
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Abstract
This paper explains that Buddhism and Confucianism are quite different. The author points out that Buddhism believes in reincarnation while Confucianism does not. The paper relates that Buddhism is absorbed with metaphysical things to an extent that Confucianism is not. The author states that, while it does seem engrossed in metaphysical matters, Buddhism is more prescriptive than Confucianism in the sense that it lays down very specific moral precepts as opposed to Confucianism's broad doctrinal principles. The paper further asserts that, while there are some general similarities, there certainly appear to be many more dissimilarities - and there is no question that Buddhism is inward-looking and fixated upon impractical matters in a way that Confucianism is not.
From the Paper
"Ashby's online article also introduces a number of other interesting details that hint at how the intellectual, philosophical and moral training of a Confucian will differ from the training granted a Buddhist. Chiefly, Confucians throughout time have been motivated by social and/or political concerns, and have immersed themselves in the difficult task of governance. Implicit in all of this, of course, is that young people raised as Confucians have been trained in the cognitive skills needed to assume leadership positions in public life."
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Confucianism in Modern China, 1990.
Discusses the historical foundations of Confucianism. Examines the role of Confucianism in Chinese socio-political life since the mid-19th century.
675 words (approx. 2.7 pages), 1 source, $ 23.95
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From the Paper
"China made an intellectual journey from Confucianism to Communism in the century between the middle of the nineteenth century and the middle of the twentieth century. In the Taiping era, Confucianism prevailed, while by the middle of the next century Confucianism was rejected in favor of a new and foreign (though modified to the Chinese situation) ideology, that of Marxism. Confucianism was long the primary influence in Chinese thought, challenged by different strains of religious and philosophical thought at different times, but hardy enough to persist. It would be a major target for the Communist regime after 1949, being seen then as an unnecessary remnant from the past and as an ideology that conflicted with the Communist thought promoted by Mao and his followers."
Confucius introduced a strong and lasting philosophical syste
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Confucianism and Taoism, 2004.
A comparative analysis of the philosophies of Confucianism and Taoism.
2,758 words (approx. 11.0 pages), 8 sources, MLA, $ 82.95
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Abstract
This paper examines the history and foundation of the Eastern religions, Confucianism and Taoism. It looks at how they are considered natural complements to each other, despite the superficial differences since Taoism grounds Chinese sensibilities, while Confucianism elevates it to treatment and relationships to others. It also discusses how human life is an important aspect of both Confucianism and Taoism, although for differing reasons, and how moral codes, ethics, and personal integrity are central to Confucianism and how, in Taoism, talent, inner spirit, style, and temperament rule the actions and subjects.
From the Paper
"In China, people are schooled in the idea that every action a person takes affects another person. The Confucian claim is that ?apart from human relationships there is no self. The self is a center of relationships? (Smith 1991). But there is a sense of individual self in Confucian terms because the ?call to self-examination and introspection generally shows that he not only recognized an interior side to the self but considered it important? (Smith 182). Confucius felt that a person who tried to be a chun tzu was a happier person. When we behave in a way that benefits others, we are happier. Human relationships are fulfilling when we become fully realized human beings or chun zu. (Christianity, Judaism and Islam believe that we cannot do this alone and need God?s help to do it."
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Confucianism Across Chinese History, 2008.
An analysis of the changing nature of Confucianism from the time of the Warring States to the Ming Dynasty.
2,005 words (approx. 8.0 pages), 2 sources, MLA, $ 63.95
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Abstract
This paper discusses the evolution of Confucianism and how it was adapted to serve the changing needs of the Chinese state with which it came to be so identified. It looks at the changes in Confucianism from the time of the Warring States to the Ming Dynasty. The paper also describes the importance of Confucianism in Chinese history and the fundamental disagreements about Confucianism that extend throughout Chinese history.
From the Paper
"This passage is interesting for its emphasis on how the Confucian focus on ritual can be oriented towards the individual and the individuals local relationships, with the broader implications for the state clearly being secondary. Clearly, this represents a profound shift from the heavy emphasis of Confucianism since the Han upon how Confucianism is useful to the state and government. Now, with Neo-Confucianism, Zhu Xi seems to suggest that the Chinese people have different needs that must be met in new ways through an adaptation of traditional Confucian thinking. In this adaptation, it may be argued, Zhu Xi is continuing int he practice of continual revision of Confucianism(s) that have defined the evolution of this philosophy in theory and practice throughout Chinese imperial history."
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Confucianism and Christianity, 2008.
A comparative analysis of the beliefs of Confucianism and Christianity.
1,398 words (approx. 5.6 pages), 6 sources, MLA, $ 46.95
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Abstract
This paper looks at Confucianism with an eye towards comparing it to the western world's greatest contribution to global moral philosophy: Christianity. It discusses how Confucianism is a humanistic and highly rational philosophy that eschews faith in favor of reason and how it also views heaven in a much more nuanced way than Christianity, preferring to see in it many things. The paper argues that Confucianism subordinates the individual to a rigorous form of ethical reasoning that is not wholly dissimilar to Platonism whereas Christianity seeks the subordination of the individual to God above. In the end, Confucianism, whatever its shortcomings as a regulator of human conduct, can properly be called the antecedent to contemporary humanism in a way that Christianity, obviously, cannot.
From the Paper
"To begin with, Confucianism is about discerning a proper mode of conduct; in other words, it is about setting up a way of seeing and organizing the world that frustrates behavior that would do more harm to society than good. William Theodore de Bary writes that Confucianism holds out a vision of an ideal social order that emphasizes historic values over "fixed eternal verities" (Woo, 71+). More recently, Neo-Confucianism - a cross between traditional Confucianism and Buddhist thought (for a brief discussion of Neo-Confucianism's preoccupation with Buddhist philosophical strains, please see Woo, 71+) - has leaped to the forefront with an equally passionate plea for a well-ordered society founded upon good (moral) conduct that appears to have many of the same fundamental tenets as classic, archaic Confucianism. "
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The Power of Confucianism, 2008.
This paper explores how Confucianism affected both Japan and Vietnam.
2,632 words (approx. 10.5 pages), 8 sources, MLA, $ 79.95
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Abstract
This paper seeks to explain the ways in which Confucianism affected both Japan and Vietnam, and the similarities and differences between those effects. The basic philosophy of Confucianism is examined first and then the inception of Confucianism into both Japan and Vietnam is detailed. Next, the subsequent transformation from the top of society to the bottom is evaluated. Also, the general cultural and religious changes are examined.
From the Paper
"One does not need to look far to see the profound effect that China has had on the countries surrounding it. What it more interesting to examine is the ways in which this influence has shaped these countries in respect to government, society, and philosophy. From the same glorious bundle of Chinese culture and thought the greatly disparate societies of Japan and Vietnam emerged. Confucianism, the native Chinese philosophy that governed all aspects of life, naturally spread to Japan and Vietnam and morphed into something endemic to those two countries. From the emperor to the peasant, Confucianism affected how the people lived their lives, and was used from the peasant to the emperor to form a strong national identity still visible today. The difference between the small land tucked under the behemoth that is China and the independent archipelago is apparent."
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"Confucianism and Ecology", 2002.
An analysis of the Chinese perspective on ecology through a review of "Confucianism and Ecology" by Mary Tucker.
1,150 words (approx. 4.6 pages), 1 source, $ 44.95
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Abstract
This paper will discuss the book "Confucianism and Ecology" by Mary Tucker and discuss the chapter: "The Trinity of Cosmology, Ecology, and Ethics in the Confucian Personhood and Motifs for a New Confucian Ecological Vision" to reveal the nature of Confucianism in the ethical premise of the cosmos in which it if discussed in ecology. By understanding these motifs for the environment, we can better understand a Chinese perspective on the way this philosophy works in a western thought process..
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Confucianism and Daoism, 2005.
This paper compares the ideas of Confucianism and Daoism.
1,930 words (approx. 7.7 pages), 1 source, APA, $ 61.95
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Abstract
This paper explains that the ideas of Confucianism and Daoism seem contradictory at times, yet the two deal almost exclusively with man's place in the world: Daoists fear society because they believe individuals would not realize their place in the grander scheme of things, but Confucianism believes that man's place in this world is with others to interact with men and their surroundings. The author points out that these two thoughts have merged and dictated Chinese culture providing its followers with a secular guide to life. The paper relates that, like Confucians, Daoists believe in the harmony and balance of nature; the forces Ying and the Yang play a role in the changes in the world.
From the Paper
"Another idea contra to Confucian thought was the idea of knowledge. Confucius stressed the idea of studying the great libraries of thought to acquire a knowledge that would aid in the betterment of themselves and their fellow men. Confucius suggests that any man is capable of leadership, goodness, and most importantly knowledge. It is in an individual's merit and determination that he finds enlightenment. In contrast Daoism speaks of "the way" in a much loftier sense, "the Tao is one and indivisible, knowledge of it cannot be gained piecemeal, bit by bit. It is not a science; it cannot be the object of a cumulative learning process[...] ultimately the Tao will be known, if at all, as an experience of oneness in which the knower becomes the Tao, not through a transformation". There in lies a sharp contrast in the ideas and schools of learning with tao representing an ultimate understanding of the universe and its workings."
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Taoism as Differentiated from Buddhism and Confucianism, 2002.
A short essay showing the development of Taoism in conjunction with the emergence of Confucianism and Buddhism.
1,018 words (approx. 4.1 pages), 7 sources, MLA, $ 36.95
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Abstract
This paper examines how Chinese thought derives its basis from an indigenous religion preexisting Confucianism and Buddhism and how its development throughout history shows influence of the Indian-derived Buddhism and the definitively Chinese Confucianism. It explores how Taoism imitated the Confucian division of scripture into four books and five classics and emphasized the patriarchs along with filial piety and also incorporated some Buddhist elements, especially in the areas of meditation and monasticism, although it maintained a separation from those other belief systems in the use of herbal lore and pairing of divine energies.
From the Paper
"The second essay in the Pao-sung-p?ao-ho-chi contradicts the traditional Chinese view of a cyclical universe where even the gods undergo transformation. Here, rather than incorporating Buddhist thought, Taoism contributed to Buddhist thought and this contribution explains somewhat the development of doctrines in Buddhism relating to layers of heavens and eventual return of even the highest of beings to the lower states. But Taoism relies on the concept of the Three Purities, Five Elders and Golden Immortals and holds that immortals are not bound by the laws of yin-yang and the five agents. It also emphasizes the creation role of T?ai-shang (Lao-Tzu) in stating that he can re-create the world. And in this latter statement we see something of Shiva, and the Indian doctrines that preceded Buddhist thought."
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Confucianism, 2004.
This paper offers a reflection on Confucianism.
1,800 words (approx. 7.2 pages), 3 sources, MLA, $ 63.95
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Abstract
In this article the writer provides a study of Confucianism. As part of this study, the writer looks at philosophy of Confucianism that considers the following ten aspects: nature of reality, purpose of life/death, existence of God, ethics, meaning of being human, freedom/determinism, nature of knowing, politics, beauty, and the place of education.
From the Paper
"As much as it is adopted as a religion, Confucianism founded by K'ung-tze is more broadly considered a philosophy of a way of life. Chung Confucianism was significant in molding the Chinese Zhou Dynasty. Central to the religious philosophy of the Zhou Dynasty and Confucianism is the duty of all citizens to demonstrate virtues that help maintain harmony order and stability. The philosophy of Confucius was instrumental in shaping the spiritual and moral values of the era. Confucius lived such a dutiful ..."
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Confucianism, 2002.
This paper presents Confucianism as a way of life in China.
1,900 words (approx. 7.6 pages), 6 sources, $ 71.95
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Abstract
This paper discusses the events that led to the spread of Confucianism throughout China in 770 BC. The author states that Confucianism is not a religion but rather its values incorporates into the society a way of life.
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Confucianism and its Critics, 2002.
Examines how Confucianism was once criticized in Chinese history and is now embraced in modern China.
2,400 words (approx. 9.6 pages), 5 sources, $ 89.95
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Abstract
This apparent contradiction will be central to this paper's examination of Confucianism and its critics in modern China. This paper will show that while Confucianism was initially dismissed by critics in the early twentieth century as being an outmoded philosophy supporting a weak imperial government, later critics have come to recognize that it has a place today in Chinese life.
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