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儒家哲学的现代价值——“国际儒学论坛”优秀论文选编(英文)
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  • ISBN:
    9787300299662
  • 作      者:
    刘伟,[韩]朴仁国
  • 出 版 社 :
    中国人民大学出版社
  • 出版日期:
    2021-10-01
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作者简介
  刘伟(Liu Wei),Professor Liu Wei,President of Renmin University of China,is also
  a member of the Academic Degrees Committee ofthe State Council,the convener of the Theoretical Economics Group of the Discipline Evaluation Group,the chairman of the Teaching Steering Committee of Economics Majors in Colleges and Universities of the Ministry of Education,and the standing member of the 13th National Committee of the Chinese People's Political Consultative Conference,etc. His main academic research fields include:sociatist political economy with Chinese characteristics,economic development and economic growth theory,etc. He has published more than 300 academic papers and dozens ofacademic works. He has won a number ofacademic awards,mainly the "Sun Yefang's Economic Works Award 1994 and 1996:' the first prize(the 6th and 8th sessions)and the second prize (the 2nd and 3rd sessions)in Economics of Humanities and Social Sciences of the Ministry of Education,and the first prize (the 4th,7th,llth and 14th sessions)in
  Philosophy and Social Sciences Achievements ofBeijing,the first prize of
  the first National Youth Social Sciences Achievements (1995),etc.
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精彩书摘
  When Pan Geng ascended the throne of the Shang Dynasty,the capital had been relocated five times.When King Cheng of Zhou ascended the throne of the Zhou Dynasty,the capital had been relocated three times.Did all these emperors decide to move the capital for their own benefit? They moved the capital either for the sake of expanding territory or guarding the center,all for the benefits of future generations.Their decisions to move the capital conformed to the mandate of tian and to the will of people.As long as it was good for the country and the people,it should be promulgated and implemented.The country became strong and the people became rich after capital relocation.The emperors of Dinh and Le Dynasties made the deasion to move the capital for their own benefits,regardless of the fates of people.As a result,people were tired and money was wasted,social unrest followed and the country collapsed.I hate it so much but have to move the capital.The former capital of King Gao,Dai La,is very appropriate,because the place is vast,flat and rich in products,with a favorable geographical location.There is no better place in the country.It is really a place leading to all directions and the capital ofimperial inheritance.So,I decide to move the capital to Dai La! What'syour opinion?
  It can be seen that the disadvantages or advantages of not moving the capital and moving the capital are all based on the Confucian view of bringing people peace and administering the country.Ly Cong Uan grew up in a Buddhist temple and was a student of Buddhist Master Wanxing,so he knew a lot about Buddhism.However,his political strategies embodied strong Confucianism.Tran Canh (Tran Thai Tong) was the opposite of Ly Cong Uan.He didn't go from the temple to the capital,but came back to the temple from the capital because he was pessimistic about life.From the lith to the 14th centuries,most of the kings of the Ly and Tran Dynasties were Buddlusts.Taoism was also popular during this period,so a rare social ideology that "the three religions shared the same origin" at that time appeared.Several times,the court selected talents based on the knowledge of the "three religions:" It can be argued that the period "the three religions shared the same origin" in the four centuries is a unique period with social prosperity and multi-national culture in Vietnam's history.This is also a period of great intellectual and academic freedom."The same origin of three religions"means the peaceful coexistence of three religions,involving mutual cooperation and mutual exclusion.Buddhist Master Jiuzhi of the Ly Dynasty believed that Buddhism was superior to Confucianism and Taoism,because Confucianism and Taoism didn't solve the biggest issue oflife and death:
  Confucius and Mozi fixated on "existence:' while Zhuangzi and Laozi fixated on "nonexistence:' Secular classics cannot provide a way to extrication.Buddhism doesn't discuss existence or non-existence,but can solve the issue oflife and death.
  Buddhist Master Mouyi also said:
  Confucianism deals with the ways of being emperors,ministers,fathers and sons.Buddhism has believers who are enlightened by hearing the Bodhisattva's teachings.However,no one but Sakyamuni can escape the pain oflife and death and the discussions of existence and non-existence.
  Modern Confucianist Nguyen Deng Shu believes that the difference between Tran Confucianism in Vietnam and Song Confucianism in China lies in that the former does not exclude other two religions,while the latter does.
  I think that Mr.Nguyen only sees the cooperation of the three religions in Vietnam but not their exclusion.China is an exception.Confuaanism has been the orthodoxy at least since the Han Dynasty.In history,no other academic thought can match Confucianism.In the Confucian cultural arcle,Confuaanism in countries such as Vietnam,Korea,Japan,etc.,will become the orthodoxy sooner or later.
  In the Vietnamese Tran Dynasty,especially at the end of the dynasty,many Confucian masters attacked Buddhism,such as Le Van Huu,Pham Su Manh,Truong Han Sieu,etc.Le Van Huu in Lys Worship of Buddhism criticized Ly Thai To for spending too much materials and money on building temples.
  ……
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目录
《儒家哲学的现代价值——国际儒学论坛优秀论文选编(2004-2018 英文版 Volume Ⅰ》
2004
01.The Modern Value of Confucian Philosophy-The Pathology and Treatment of the World Today
02.Confucianism and Its Significance in the 21st Century
03.Confucianism Is a Key Spiritual Power for Promoting Dialogue Among World Civilizations
04.A Reflection on Vietnamese Confucianism
05.Modern Significance and Values of Confucian Theories
06.Consistency and Vitality: The Constitution and Development of Confucianism
07.A Comparison Between the Pragmatic Thoughts of Hengqu and Nammyeo-Also on the Relativity of the Practical Nature of the Pragmatic Thoughts
08.Traditional Culture,Subject Value and Modern Transformation

2005
09.The Confucian Idea of Ruling by Li and Social Harmony
10.A Tentative Analysis on Cultural Philosophy of Neo-Confucianism in Korea
11.Looking for the Modern Meaning of Confucian Thoughts from the Flare of Asian Value
12.The Formation of the Confucian Culture of Andong and Its Social Influence
13.On the Nature of Confucianism from the Origin of Confucianism
14.Yi T'oegye's Thoughts on Learning from the Structure of Ten Diagrams on Sage Learning

2006
15.How to Make the Value of Confucian Traditions Possible in the Present
16.Mencius' Inheritance,Criticism,and Overcoming of Mohist Thought
17.Five Classics and Seven Scriptures: the Reconstruction of the Core Confucian Canon
18.The Historical Development of Confucianism and Its Enlightenment
19.The Spirit of Humanism in Confucianism and Cultural Exchange Directions
20.Confucian Thought and the East Asian Community
21.Development of Philosophy Theory of Contemporary Neo-Confucianism-Reflections and Reviews on Mou Tsung-San's Philosophical Theory

2008
22.The Object-Self View in Neo-Confucian Toegye's Thing-Eulogizing Poetry and Current Environmental Issues
……

《儒家哲学的现代价值——国际儒学论坛优秀论文选编(2004-2018 英文版 Volume Ⅱ》
2009
29.The Signification of Confucian Ethics of Virtue in Contemporary Theory
30.The Translations of the Four Books and Acceptance of Chinese Philosophy in
Europe: The Case of Leibniz and Wolff
31.Similarities and Differences of"Mind Is Prinaple" Between Zhu Xi and Lu
Jiuyuan from the Perspective of Cultivation Theory
32.Contentment of Understanding Confuaanism and Principle of Out-of-World
and In-the-World
33.A Probe into Zhang Zai's Theory of Life
34.Xunzi's Mind and Learning & Cultivation
35."My Studies Lie Low,and My Penetration Rises High": Cultivating Mind and
Nature in Reading Confucian Classics
36.To Cultivate Self,and to Center My Own Morality
——The Confucian Approaching to Settling-Down
37.Ancient Academies from the Angle of Soaal Education
38.The Cognition of Both Tian-Mandate and One's Own Self
——A Thorough-Going Discussion on the Confucius' Tian-Mandate Theory
39.Cheng,as Confuaan's Philosophical Pursue Towards the Self-Becoming and
Nature-Becoming
——Focusing on the Doctrine of the Mean
2010
40.On the Concerns and Limitations of Confucianism during the Han Dynasty
41.The Political Principle and Political Wisdom of Axis China
42.Menaus' Social Thought and Utopia
43.Combining Indoctrination with Governance
——Confucian Indoctrination and Soaal Governance
44.On Succession of Confucian Filial-Piety
45.The Modern Establishment of Confuaan Political Philosophy
46.Order,Power,and Legitimacy: The Rise of Constitutionalism in Southern
Song (1127-1279) Political Thought
47.Xunzi's Philosophy of Governing a State
48.Confuaan and Legalist Ethics of Responsibility and Their Thoughts on
Governance
49."Confucian Democracy" in the Perspective of Postmodernism
……
2011
2012

《儒家哲学的现代价值——国际儒学论坛优秀论文选编(2004-2018 英文版 Volume Ⅲ》
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