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성균관대학교 유교문화연구소> Journal of Confucian Philosophy and Culture> Replacing Liberal Confucianism with Progressive Confucianism

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Replacing Liberal Confucianism with Progressive Confucianism

Stephen C. Angle
  • : 성균관대학교 유교문화연구소
  • : Journal of Confucian Philosophy and Culture 32권0호
  • : 연속간행물
  • : 2019년 08월
  • : 41-63(23pages)

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The core thesis of this essay is that “progressive Confucianism” is a clear and viable category, a label for many though not all contemporary Confucians, which succeeds in capturing what is useful about so-called “liberal” Confucianism without suffering from various problems to which I show “liberal Confucianism” falls prey. The essay begins with examples of progressive Confucians being labeled as “liberal” in ways that are misleading.I next turn to the use of “liberal” by influential twentieth-century NewConfucians and then look at some contemporary theorists who are often labeled “liberal Confucians.” Overall, for reasons having to do both with content and with rhetoric, I argue that even some Confucians who have been content to be called “liberal Confucians” should resist this label and identify as progressive Confucians instead, although others with “dual- commitments” may still prefer “liberal Confucian” or even “Confucian liberal.” The essay concludes with some further clarification of the senses in which progressive Confucians use the idea of “progress.”

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간행물정보

  • : 인문과학분야  > 동양철학
  • : KCI등재
  • :
  • : 반년간
  • : 1598-267X
  • :
  • : 학술지
  • : 연속간행물
  • : 2001-2020
  • : 378


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1Declare the Independence of Confucianism from the State: Rethinking “Outer Kingliness” in a Democratic Era

저자 : Chenyang Li

발행기관 : 성균관대학교 유교문화연구소 간행물 : Journal of Confucian Philosophy and Culture 32권 0호 발행 연도 : 2019 페이지 : pp. 7-16 (10 pages)

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Since antiquity, Confucians have sought to work with the state in order to implement their philosophy through state sponsorship. And yet, whenever Confucians have sought state sponsorship, naturally the government has adopted Confucian philosophy selectively to serve its own purposes and thus compromised the integrity of Confucianism. Throughout Chinese history, countless Confucian officials attempted to help rulers to do the right thing. They often failed when their advice went against the fundamental interest of rulers. On reflection, this outcome should not be unexpected. The primary goal of rulers is to solidify power; the primary concern of Confucianismis the wellbeing of the people. When the two conflict, it is highly un- likely for a government to prioritize Confucian ideals. In a democratic era, Confucianism can influence society without joining the state apparatus. It can and must promote its social ideals through grassroots democratic participation rather than leave itself to the mercy of state sponsorship.

2Modern Times and Modern Rites

저자 : Owen Flanagan

발행기관 : 성균관대학교 유교문화연구소 간행물 : Journal of Confucian Philosophy and Culture 32권 0호 발행 연도 : 2019 페이지 : pp. 17-40 (24 pages)

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Classical Confucianism says that ritual propriety (li 禮) is necessary to bind society and produce a harmonious and peaceful social order. Secular liberal moral and political theories are skeptical that shared manners, etiquette, rituals, and rites are necessary to bind society and produce intra- state harmony and peace. Liberalism, especially liberalism adapted to cosmopolitan and multicultural states, proposes that an overlapping consensus about values can be sufficient to bind a people, without shared norms governing li. It might be true that shared values can bind a liberal multi-culture without shared li, while at the same time there are costs associated with doing without li, or abiding a plural li. Some philosophers associate li with conservative social orders and are glad to see the li dis-sipate with the recession of such orders. Others think that we need torecognize the costs associated with li-lessness, and that liberal, multi-cultural orders have, and/or are in need of creating or recreating li in order to sustain a harmonious common life. This paper revisits this debate and explores the question of whether and how Chinese Confucian philosophy sheds light on the normative contribution li makes to human life, and whether and to what degree this depends on whether the culture or nation state is liberal or liberal and multicultural. This will enable us to evaluate whether we in the North Atlantic should want more, less, or none of li.

3Replacing Liberal Confucianism with Progressive Confucianism

저자 : Stephen C. Angle

발행기관 : 성균관대학교 유교문화연구소 간행물 : Journal of Confucian Philosophy and Culture 32권 0호 발행 연도 : 2019 페이지 : pp. 41-63 (23 pages)

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The core thesis of this essay is that “progressive Confucianism” is a clear and viable category, a label for many though not all contemporary Confucians, which succeeds in capturing what is useful about so-called “liberal” Confucianism without suffering from various problems to which I show “liberal Confucianism” falls prey. The essay begins with examples of progressive Confucians being labeled as “liberal” in ways that are misleading.I next turn to the use of “liberal” by influential twentieth-century NewConfucians and then look at some contemporary theorists who are often labeled “liberal Confucians.” Overall, for reasons having to do both with content and with rhetoric, I argue that even some Confucians who have been content to be called “liberal Confucians” should resist this label and identify as progressive Confucians instead, although others with “dual- commitments” may still prefer “liberal Confucian” or even “Confucian liberal.” The essay concludes with some further clarification of the senses in which progressive Confucians use the idea of “progress.”

4On the View that People and Not Institutions Bear Primary Credit for Success in Governance: Confucian Arguments

저자 : Justin Tiwald

발행기관 : 성균관대학교 유교문화연구소 간행물 : Journal of Confucian Philosophy and Culture 32권 0호 발행 연도 : 2019 페이지 : pp. 65-97 (33 pages)

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This paper explicates the influential Confucian view that “people” (ren 人) and not “institutional rules” (fa 法) are the proper sources of good governance and social order, as well as some notable Confucian objections to this position. It takes Xunzi 荀子, Hu Hong 胡宏, and Zhu Xi 朱熹 as the primary representatives of the “virtue-centered” position, which holds that people's good character and not institutional rules bear primary creditfor successful governance. And it takes Huang Zongxi 黃宗羲 as a major advocate for the “institutionalist” position, which holds that institutional rules have some power to effect success independently of improvements in character. As I show, the Confucian virtue-centered view is best captured in two theses: first, that reforming people is far more demanding than reforming institutional rules; second, that once the rules have reached a certain threshold of viability, further improvements in those rules are unlikely to be effective on their own. Once we specify the theses in this way, we can catalogue the different respects and degrees to which the more virtue-centered political thinkers endorse virtue-centrism in governance. I also use this account of the major theses to show that Huang Zongxi has more complicated and mixed views about the power of institutional reform than scholars usually assume.

5Rethinking Nationalism, Patriotism, and Cosmopolitanism: A Confucian Perspective

저자 : Guoxiang Peng

발행기관 : 성균관대학교 유교문화연구소 간행물 : Journal of Confucian Philosophy and Culture 32권 0호 발행 연도 : 2019 페이지 : pp. 99-116 (18 pages)

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This article intends to probe the related issues of nationalism, patriotism, and cosmopolitanism from the perspective of Confucianism and present some observations and remarks. First, it examines nationalism andpatriotism as two potentially related and possibly mutually transformed concepts in but not limited to the Chinese context. Second, it proposes how to properly understand cosmopolitanism in terms of the relationship between patriotism and cosmopolitanism and points out a key problem that cosmopolitanism has to address. Third, it highlights the Confucian understanding of humanity, self, and all-under-heaven, not only to present the Confucian perspective on these three issues but to locate Confucianism in regard to the contrast between patriotism and cosmopolitanism. Finally, it recommends Confucianism as a form of rooted cosmopolitanism or cosmopolitan patriotism, which, among various traditions in the world, can provide a theoretical and practical resource for reconciling the tension between cosmopolitanism and patriotism/nationalism. The Confucian perspective in this article is not based on one or more particular Confucian figures or texts. Rather, it is a view developed by a Confucian scholar, not only a scholar of Confucianism.

6Duan Zhengyuan's Moral Studies Society and the Political Imagination of a Religious Enterprise

저자 : Sébastien Billioud

발행기관 : 성균관대학교 유교문화연구소 간행물 : Journal of Confucian Philosophy and Culture 32권 0호 발행 연도 : 2019 페이지 : pp. 117-143 (27 pages)

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This paper focuses on Duan Zhengyuan 段正元 (1864―1940) and his Moral Studies Society, one of the important redemptive societies with a Confucian orientation of the Republican Period. It provides a brief introduction to Duan's thought and more specifically to his main defense of the “unity of morals and politics” (zhengdeheyi 政德合一) at a time when many in-tended to relegate the Confucian tradition to the dustbin of history. It also shows how Duan managed to link his political thought to concrete actions and projects, both at the top (interactions with political elites) and at the grassroots level of society (organization of jiaohua 敎 groups), thus promoting a Confucian political imagination still considered relevant to a modern context.

7Reflections on Lao Sze-Kwang and His Double-Structured “Intracultural” Philosophy of Culture

저자 : Roger T. Ames

발행기관 : 성균관대학교 유교문화연구소 간행물 : Journal of Confucian Philosophy and Culture 32권 0호 발행 연도 : 2019 페이지 : pp. 145-169 (25 pages)

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In his own time, Lao Sze-Kwang formulated his own intra-cultural ap-proach to the philosophy of culture that begins from the interdependence and organic nature of our cultural experience. In this essay, I address three questions: Why did Lao abandon his early reliance on the Hegelian model of philosophy of culture and formulate his own “two- structured” theory? Again, given Lao's profound commitment and contribution to Chinese philosophy and its future directions, why is it not proper to describe him as a “Chinese philosopher?” And why is the much accomplished Lao Sze-Kwang not installed in the CUHK pantheon as yet one more of the great “New Confucian” philosophers (xinruxuejia 新儒學家) to be associated with this institution?

8Feature Book Review: The Analects of Dasan

저자 : Philip J. Ivanhoe

발행기관 : 성균관대학교 유교문화연구소 간행물 : Journal of Confucian Philosophy and Culture 32권 0호 발행 연도 : 2019 페이지 : pp. 171-183 (13 pages)

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