Both in ancient China and Western countries educators emphasized cultivation of students’emotions, personalityand character, among whom Confucius, the great Chinese thinker and educator and Locke, the famous Britishp...Both in ancient China and Western countries educators emphasized cultivation of students’emotions, personalityand character, among whom Confucius, the great Chinese thinker and educator and Locke, the famous Britishpolitical thinker, philosopher and educator are two representative figures. The former contended the primaryconcern on cultivation of Junzi, an idealized personality with virtue and righteousness and the latter pushed themodern Western gentleman education to the summit under the unique British noble system and the tradition ofelite education. This paper makes a contrastive study of Confucius’s Junzi education and Locke’s gentlemaneducation. Through analyzing and comparing the unique Confucian moral principles and Locke’s insights intogentleman education, the study finds that although there are common grounds and similarities between ConfucianJunzi education and Locke’s gentleman education, they are different from each other in teaching target groups,teaching methods and teaching contents. This study helps to bring a significant rethinking for charactercultivation and enrich the contemporary educational ideas from a cross-cultural perspective.展开更多
Translation has long been fundamental to cross-cultural exchange, yet its role in shaping perceptions of Chinese philosophy remains controversial. Early translations by missionaries such as Matteo Ricci(1552–1610) an...Translation has long been fundamental to cross-cultural exchange, yet its role in shaping perceptions of Chinese philosophy remains controversial. Early translations by missionaries such as Matteo Ricci(1552–1610) and James Legge(1815–1897) pave the way for Western engagement with Confucianism. However, their translations often distorted Chinese thought by interpreting it through a Christian lens. Terms like tian 天 and dao 道 were rendered as “Heaven” and “the Way” respectively, which carry theological connotations that are foreign to China's correlative and process-oriented worldview.展开更多
This essay attempts to compare Kant＇s better man and the Confucian junzi in the Zhongyong, and argues that Kant＇s idea of the better man, which expresses human self-improvement in ultimate freedom, is in fact a conc...This essay attempts to compare Kant＇s better man and the Confucian junzi in the Zhongyong, and argues that Kant＇s idea of the better man, which expresses human self-improvement in ultimate freedom, is in fact a conception very similar to that of the Confucian junzi, which denotes an ideal human being in cheng. Kant attributes the lack of emphasis on self-improvement in Westem culture to the Christian conception of grace, and demonstrates the possibility of self-improvement on the ground of ultimate freedom. We may call this treatment ＂the Confucian solution＂ in Kant＇s thought. My intention is to explicate the conceptual commonality between the better man and the junzi and demonstrate the Confucian element in Kant＇s religious thought.展开更多
基金This paper is part of the outputs of the project“A Comparative Study on the Urban Linguistic Landscape of Guangdong-Hong Kong-Macao Greater Bay Area under the background of globalization(No.2019GZYB81).
文摘Both in ancient China and Western countries educators emphasized cultivation of students’emotions, personalityand character, among whom Confucius, the great Chinese thinker and educator and Locke, the famous Britishpolitical thinker, philosopher and educator are two representative figures. The former contended the primaryconcern on cultivation of Junzi, an idealized personality with virtue and righteousness and the latter pushed themodern Western gentleman education to the summit under the unique British noble system and the tradition ofelite education. This paper makes a contrastive study of Confucius’s Junzi education and Locke’s gentlemaneducation. Through analyzing and comparing the unique Confucian moral principles and Locke’s insights intogentleman education, the study finds that although there are common grounds and similarities between ConfucianJunzi education and Locke’s gentleman education, they are different from each other in teaching target groups,teaching methods and teaching contents. This study helps to bring a significant rethinking for charactercultivation and enrich the contemporary educational ideas from a cross-cultural perspective.
文摘Translation has long been fundamental to cross-cultural exchange, yet its role in shaping perceptions of Chinese philosophy remains controversial. Early translations by missionaries such as Matteo Ricci(1552–1610) and James Legge(1815–1897) pave the way for Western engagement with Confucianism. However, their translations often distorted Chinese thought by interpreting it through a Christian lens. Terms like tian 天 and dao 道 were rendered as “Heaven” and “the Way” respectively, which carry theological connotations that are foreign to China's correlative and process-oriented worldview.
文摘This essay attempts to compare Kant＇s better man and the Confucian junzi in the Zhongyong, and argues that Kant＇s idea of the better man, which expresses human self-improvement in ultimate freedom, is in fact a conception very similar to that of the Confucian junzi, which denotes an ideal human being in cheng. Kant attributes the lack of emphasis on self-improvement in Westem culture to the Christian conception of grace, and demonstrates the possibility of self-improvement on the ground of ultimate freedom. We may call this treatment ＂the Confucian solution＂ in Kant＇s thought. My intention is to explicate the conceptual commonality between the better man and the junzi and demonstrate the Confucian element in Kant＇s religious thought.
