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In today's society, the rectification of names is being used popularly with government decisions. Backed by strong public demands, Taiwan during Democratic Progressive Party administrations puts effort into reviewing the names of state-owned enterprises and government entities to preserve their unique identity from Chinese influence. [ 24 ]
Interpretations adapted to contemporary society allowed for flexibility within Confucianism, while the fundamental system of modeled behavior from ancient texts formed its philosophical core. Diametrically opposed to Mencius, in regards to human nature, was the interpretation of Xunzi (c. 300 – 237 BC), another Confucian follower. Xunzi ...
An example of the classical use of xíng is Xíng Bù (刑部, lit. "Department of Punishment") for the legal or justice department in imperial China. The two major Chinese philosophical schools discussed below, Confucianism and Legalism, strongly influenced the idea of law in China.
Confucianism focuses on the practical order that is given by a this-worldly awareness of tian. [12] The worldly concern of Confucianism rests upon the belief that human beings are fundamentally good, and teachable, improvable, and perfectible through personal and communal endeavor, especially self-cultivation and self-creation.
The Analects stress the importance of ritual, but also the importance of ren, which loosely translates as "human-heartedness", [8] Confucianism, along with Legalism, is responsible for creating one of the world's first meritocracies, which holds that one's status should be determined by education and character rather than ancestry, wealth, or ...
Progressive Confucianism and human rights open up a dialogue between China and the West. Mary Sim, Professor of Philosophy at College of Holy Cross, challenges "the connection between human rights and Western philosophy". [6] Sim argues that a Confucian approach to human rights has both theoretical and practical importance.
This is an example of how Confucianism has melded with religion in South Korea, rather than competing against it. [7] In 1980, the "Guideline for Family Rituals" was made law. It declared that ancestral ceremonies can only be held for one's parents and grandparents, simplified the funeral ceremonies, and reduced the allowed mourning period.
Legalism survived in a diluted form after the Han dynasty succeeded the Qin. It was recognised that there was a need for complex penal and administrative codes that enabled the emperor to govern the country through a hierarchy of ministers and officials, all ultimately responsible to him.