Confucian ethics oor Sjinees

Confucian ethics

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儒家伦理

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Meanwhile, “love” in Confucian ethics means sympathy for the inferior rather than affection for the revered.
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The absence of “no money down” mortgages might be more important than Confucian ethics in explaining China’s high savings rate.
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Sociologist William Liu, of the University of Illinois at Chicago, says that “the Confucian ethic drives people to work, excel and repay the debt they owe their parents.”
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By virtue of a systematic conceptual analysis of Confucian ethics, one can see that, according to Confucians, the ethical significance of emotions, lies in that an ethical life is also emotional and virtues are inclinational.
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In a society dominated by Confucian ethics, a spirit of Confucian public morality can be seen in the Confucian debate over publicness and privateness, but it is usually activated in circumstances of large ethical crisis.
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For a country steeped in millennia of Confucianism, the need for ethical leadership should be clear.
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9 At the outset, Confucianism was a school of ethics and morality based on the teachings of its founder, Confucius.
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The Confucian understanding of emotions and their ethical importance confirms and exemplifies the contemporary Western renewed understanding of the nature of emotions.
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It is the general impression that matrimonial relation follows the ethics of Confucian doctrine of “the husband as principle of the wife,” or relevant code of laws like “Seven Outs,” edited according to these principles.
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Confucian theory mainly uses ethical relationships to create self and social identities, causing problems of identification in the public life and hindering the expression of moral feelings and actions, thus revealing a weakness in public morality.
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Furthermore, from 1960s to 1990s, the revival movement of Confucianism and the revival movement of Aristotelian ethics have not had much dialogue.
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By analysing the two relevant psychological phenomena of “endurance” and “non-endurance,” this essay aims to reveal the ethical implications of a Confucian approach, namely regarding non-endurance as an impulse of primary virtue.
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As to the latter, they realized that besides Confucian ethics this also included Buddhist ethics, Taoist ethics and other ethical conventions commonly accepted by Chinese people.
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Professor TU Weiming Professor TU Weiming is the Harvard-Yenching Professor of Chinese History and Philosophy and of Confucian Studies at Harvard University, and Director of the Harvard-Yenching Institute at the university, offering undergraduate courses in Chinese culture, religion, thoughts and Confucian ethics.
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He was head of Harvard University's Department of East Asian Languages and Civilizations, chairman of Harvard University's Committee on the Study of Religion. Currently, he is director of the Harvard-Yenching Institute, Harvard-Yenching Professor of Chinese History and Philosophy and of Confusian Studies in Harvard University, offering undergraduate courses in Chinese culture, religion, thoughts and Confucian ethics.
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Adopted as the state ideology of the Joseon Dynasty (1392- 1910), Confucianism was more a system of ethics than religion and stressed the importance of loyalty, filial piety and other virtues.
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From 10-12 September, 1997, an academic symposium was held in the Da Jue Temple in Beijing, bringing together religious and academic figures from all over China, who were known for their ethical, religious (Confucian, Daoist, Buddhist or Christian), political, juridical, economic, historical and philosophical or humanistic studies.
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Each of the world's major religions and philosophies, as we have seen in the case of Tibetan Buddhism, Islam, Christianity and Confucianism, have a shared set of basic human ethical values that those with no religion or philosophy can also affirm.
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In the framework of a new global order, we should pay attention to what Confucianism has always emphasized: the priority of ethos before economics and politics, and the priority of the ethical person before all institutions.
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The special advocate of Neo - Confucianism in Huizhou, as " representation back to the beginning of the heart, children filial love " is the ancestral hall of ancestors, being popular, education and other services in the Holy Land, it sets religion, ethics, legal in one, is also a clan's Supreme symbol of power, each clan is from a family selection in a venerable old man to serve as Patriarch.
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20 sinne gevind in 6 ms. Hulle kom uit baie bronne en word nie nagegaan nie.