...The Hebrew Bible is the foundation of the three major monotheistic religions: Judaism, Islam, and Christianity. In these religious traditions, Abraham is an archetypal figure of their faith and traditions. Similarly, Confucius is most highly regarded in the religion, thought, and culture...

... of a Confucius devoid of Confucianism; the second explores the emergence of a new minjian, or popular ritualism; and the last section discusses the complex interactions between popular and official Confucianism. ethos tourism habitus Maoist performative contradiction temple of culture temple...

...How is it possible that a sage can act with ease? According to the Analects, Confucius was able to “follow his heart's desire without overstepping the bounds” by the time he reached age seventy. The chapter explores what Wang Yangming means when he says that sages have a “mature...

... as an examination of the discussion of secretaries in The Prince, chapters XXII and XXIII shows, Machiavelli has concerns regarding the efficacy of this solution. This chapter contrasts Machiavelli’s reservations with those of Confucius who in his Analects, proposes the Sage-king...

...Liang Shuming’s Eastern and Western Cultures and Their Philosophies (1921) compares Chinese, Indian, and Western philosophies, trying to establish the relevance of traditional Chinese culture in the modern world. Lauding Confucius as a life philosopher, he connects Confucianism...

... an exemplary person as the foundation for any aesthetic activity and experience. These core principles need to be cultivated early on. I suggest that this is prior to the mid-teen years, to enable practice and improvement in subsequent years. Confucius suggests that by age 15 years one should be committed...

... this claim, beginning with Isak Dineson’s short story, “Babette’s Feast.” I employ the concept of ritual from Confucius and Xunzi, as well as Immanuel Kant’s detailed discussion of dinner parties in the Anthropology. Kant’s account, in particular, helps illuminate how properly conducted...

... to Confucius’s insights about family reverence, friendship, education, and community as well as Master Zeng’s compilation of the Classic of Family Reverence. It then examines family reverence, or xiao, in classical Confucianism, along with its sociopolitical, ethical...

...This chapter presents a brief conversation between Confucius and Master Zeng that sets the theme for the Classic of Family Reverence and extols the virtue of family reverence in both its personal and sociopolitical dimensions. Confucius explains to Master Zeng how the former kings...

...In this chapter, Confucius and Master Zeng are having a conversation about the family reverence of the ministers and high officials. According to Confucius, “If an article of dress is not sanctioned (fa) by the customs of the former kings, the ministers and high officials would...

...In this chapter, Confucius is having a conversation with Master Zeng about the family reverence of the lower officials. According to Confucius, “The lower officials drawing upon their devotion to their fathers to serve their mothers, the love (ai) they feel toward them is the same...

...In this chapter, Confucius and Master Zeng are talking about how family reverence links together the tripartite dimensions of the dao—that is, the intersection of the way of tian, the way of the earth, and the way of humankind. According to Confucius, “Family...

...In this chapter, Confucius is explaining the concept of consummate excellence (de) to Master Zeng. According to Confucius, exemplary persons, or junzi, show respect for fathers in the empire through their teaching of family reverence. Junzi also...

...In this chapter, Confucius is explaining to Master Zeng how one can raise his name (ming) high for posterity. According to Confucius, when exemplary persons, or junzi, serve their parents with family reverence, this same feeling can be extended to their lord...

...In this chapter, Confucius is explaining to Master Zeng the essence of remonstrance, or jian. When Master Zeng asks whether children can be deemed filial simply by obeying every command of their fathers, Confucius answers: “What on earth are you saying? Of old, an Emperor had seven...

...In this chapter, Confucius and Master Zeng are having a conversation about serving one’s lord. According to Confucius, “Exemplary persons (junzi) when serving those above at court reflect on how they can give their utmost loyalty (zhong) to them, and on retiring...

...In this chapter, Confucius and Master Zeng are having a conversation about the responsibility of children to the spirits of their deceased parents and to their ancestors. According to Confucius, filial children who are in mourning for a parent weep without prolonged wailing, participate...

...This chapter contains D. T. Suzuki's essay, published in the journal The Open Court in 1899, in which he discusses Confucius's character and history. In his essay, Suzuki addresses the confusion of the terms Shangdi for “God” and Tian for “Heaven...

... Mike W “Honesty with Oneself ” self sincerity trust truth and truthfulness zhen truth Analects Confucius Ellis Joseph Gottlieb Dovid Living Up to the Truth Jews Living Up to the Truth Gottlieb qiu shi seeking facts wine bewilderment like Alter Yehuda Leib Sfat Emet Holocaust Internet...

...The introduction argues that Kong Temple (Temple of Confucius) is best understood as a complex ‘thing’ subject to rhythms of building and decay, and that in following those rhythms it is possible to better understand the social context of the cultural relic. cloisters east and west Dongxi liangwu...