Katō Shūichi to Maruyama Masao: Nihon kindai no "chi" to "kojin".Yōichi Higuchi -2014 - Tōkyō-to Chiyoda-ku: Heibonsha.detailsいま、この危機と混迷の時代に、憲法学者・樋口陽一が、基本に立ち戻り、戦後日本を代表する英知・加藤周一と丸山眞男の「憲法論」と「思想」を再読し、その本質を語り尽くす。.
Qing 情 in Confucian Thought.Kwong-loiShun -2022 -Journal of Chinese Philosophy 49 (3):267-280.detailsWhile the term qing is often translated as “emotions”, it differs from the contemporary notion of emotions in two respects. Its scope also includes such items as likes, dislikes and desires, and it is often used to refer not just to the actual responses of humans but also to the condition of the heart/mind that underlies such responses. The paper examines the evolvement of the term leading to this usage, and explores the different views of qing that evolved leading to (...) the Song-Ming Confucian view of qing as a basic part of the human constitution that needs to be properly nourished. (shrink)
Tomi no yama no hito: shigoto no tetsugaku: Nihon'ichi tsuzuku "kasegu shikumi" Toyama shōnin no ikikata.Yūichi Morita -2012 - Tōkyō-to Minato-ku: Keizaikai.details320年あまり続く不変不滅の「先用後利」は、いかに生まれ、いかに「富の山」を築いたか。仕事スタイルを一新する「完全な商人」の物語。.
Mencius and early Chinese thought.Kwong-loiShun -1997 - Stanford, Calif.: Stanford University Press.detailsThroughout much of Chinese history, Mencius (372-289 BC) was considered the greatest Confucian thinker after Confucius himself. Following the enshrinement of the Mencius (an edited compilation of his thought by disciples) as one of the Four Books by Sung neo-Confucianists, he was studied by all educated Chinese. This book begins a reassessment of Mencius by studying his ethical thinking in relation to that of other early Chinese thinkers, including Confucius, Mo Tzu, the Yangists, and Hsün Tzu. The author closely examines (...) his ethical concepts and terms, showing how they were used in the Mencius and other texts. (shrink)
Dai Zhen on Nature and Pattern.Kwong‐LoiShun -2014 -Journal of Chinese Philosophy 41 (1-2):5-17.detailsThe article discusses Dai Zhen's views on pattern. For Dai, pattern has to do with ensuring that the means by which one attains one's emotional propensities and satisfies one's desires will not prevent others from doing the same. The heart/mind has the capacity to know pattern on such basis and such knowledge will guide action. Ethical failure is due to a deficiency in knowledge, and self-cultivation involves developing one's capacity to know so that one can grasp the pattern in any (...) affair one encounters. (shrink)
On Jing 敬: Thinking Through Tang Junyi on Chinese Culture in Diaspora.Kwong-loiShun -2013 -Chinese Studies 31 (2):35-62.detailsThis study starts with Tang Junyi’s 唐君毅 observation about a certain mindset regarding Western superiority in areas in which such a view is not justified, a mindset that results in a failure to recognize what is distinctive and valuable within one’s own culture. Such a mindset can be found in the tendency to approach Chinese thought from Western philosophical perspectives in contemporary comparative studies. Using the early Confucian conception of jing 敬 as an example, this study shows how assimilating jing (...) to the Western concept of respect for persons can lead to a misunderstanding of the Confucian concept. What we need to do is to attend to the relevant texts on their own terms, relating the ideas in the texts to our own present day experiences to understanding their contemporary relevance, before we bring Chinese and Western traditions of thought alongside each other for mutual illumination. (shrink)