Confucian Philosophy

Ponencia presentada en el IV° Coloquio sobre enseñanza de la filosofía situada organizado por la Universidad Alberto Hurtado

Esta ponencia propone una enseñanza de la filosofía situada mediante el análisis del poema “Una herida no se quita, se sana” de Viviana Ávila Alfaro contenido en su libro poemario Nosotras, las otras (2020). El texto activa un concepto original, la poética-filosófica de la memoria, definido como un lenguaje ético-estético que transforma la memoria en un acto performativo de resistencia y creación. Este lenguaje fusiona la sensibilidad poética —que hace palpable el dolor colectivo— con la interrogación filosófica, convirtiendo el recuerdo en una práctica pedagógica que interpela la justicia y la reparación como procesos abiertos, alineados con la justicia infinita de Jacques Derrida.
En el poema, la poética-filosófica de la memoria se manifiesta en la metáfora viva -en sentido Ricœuriano- de la herida abierta, símbolo de sufrimientos colectivos como los de la dictadura chilena o las violencias de género evocadas en el contexto feminista del libro. La memoria no se clausura ni se olvida, sino que permanece viva mediante imágenes poéticas, resistiendo el negacionismo y exigiendo responsabilidad ética. Así, el poema se convierte en un espacio para reflexionar sobre justicia —como horizonte ético inalcanzable, según Derrida (Fuerza de ley, 1994)— y reparación, entendida como un proceso de sanación sin borradura del pasado. La poesía hace sensible esta exigencia, conectando la experiencia literaria con las realidades del estudiantado.
El marco teórico se articula con Derrida, para quien la justicia desborda el derecho normativo y se presenta como una tarea inagotable. Complementariamente, Paul Ricœur (La memoria, la historia, el olvido, 2000) concibe la memoria como narrativa ética, pero este concepto innova al performarla poéticamente, haciéndola accesible en contextos educativos situados. En América Latina, esta poética-filosófica responde a heridas históricas (dictaduras, patriarcado), integrando perspectivas feministas y decoloniales que desafían epistemologías eurocéntricas.
La metodología propuesta combina lectura del poema, análisis simbólico de la herida y discusión guiada sobre preguntas como: ¿cómo se sana una herida colectiva? ¿Qué implica reparar desde la memoria? En el contexto chileno, marcado por los discursos cada vez más incisivos en contra de la memoria de la dictadura y las luchas feministas, esta metodología fomenta un diálogo crítico que conecta la filosofía con las vivencias estudiantiles, promoviendo compromiso ciudadano y reflexión ética. Estas prácticas vinculan el pensamiento filosófico con los contextos vitales de los estudiantes, fomentando aprendizajes socioemocionales y un compromiso con los derechos humanos.
En conclusión, la poética-filosófica de la memoria posiciona la literatura como un disparador para la enseñanza situada, transformando la filosofía en una práctica reflexiva que articula memoria, justicia y bien común. Este concepto, al habitar la tensión entre recuerdo y acción ética, ofrece un aporte original para repensar la educación filosófica en nuestra América.

This article attempts to characterize some important aspects of 'New Korean Confucianism' by focusing on the life and thoughts of two major thinkers of 20th-century Korea, namely Pak Chonghong (1903-1976) and Yi Sang-ŭn (1905-1976). While there are volumes of studies on 'New Confucianism,' the focus remains mostly on Chinese academics; however, just like Song-Ming, Neo-Confucianism spread throughout East Asian countries, where a unique and distinct Neo-Confucian model emerged with its own arguments and debates. The New Confucianism that appeared at the turn of the 20th century in an attempt to embrace Western cultural power within a Confucian value system has also been extended and widely adopted in Korea and has transformed itself according to its socio-political environment. Pak and Yi, who lived during and after the Japanese colonial period, struggled to grasp a sense of autonomy as the unique Korean tradition and spirit were about to be swept away by a flood of foreign ideas and social turmoil. Although the two thinkers differed in their approaches—Pak studied Western philosophy and Yi Chinese New Confucianism—they devoted their lives to uncovering and systematizing the distinctive structure of Korean traditional philosophy and thereby laid the cornerstone of New Korean Confucianism.

The Qing dynasty scholar Wang Guowei 王國維 (1877–1927) has received little recognition in the English-speaking world, and even less in the philosophical community. Raised to be a Ruist (or Confucian) scholar official, he gave up this path to pursue the study of the “new learning” (xīnxué 新學) from the West and became enamored with German aesthetic philosophy, especially the works of Kant, Schiller, Schopenhauer and Nietzsche. However, by the start of the modern Republic period in China, Wang had denounced all his previous research interests and dedicated himself to “old learning” (jiùxué 舊學), fearing for the future of China’s traditions and cultures. Taking Wang Guowei as a case study, my dissertation functions as an exercise in decolonial philosophy, highlighting the impacts of coloniality on his thinking while attempting to revitalize his theories from the perspective of decoloniality.

The Introduction sets up this case study by clarifying the points laid out in the title: Who is Wang Guowei, what is coloniality, and why is this case study “philosophical?” To begin, it details the specifics of Wang’s life and explaining his approach to comparative thinking, which became a target of criticism for later Chinese thinkers, including Qian Zhongshu. Next, it offers an overview of the concept of coloniality, referring to thinkers such as Aníbal Quijano, Maria Lugones, Walter Mignolo and Nelson Maldonado-Torres. From this point, this chapter moves into the literature on colonialism in China, emphasizing Anne Reinhart’s understanding of China’s situation as one of “semi-colonialism.” To end, it briefly outlines the earliest and latest periods of Wang’s life, in order to bookend my own discussion, which focuses on the period after he became invested in new learning and before he abandoned it for old learning.

Part I centers on Wang’s philosophical essays, all of which were published in the journal Education World between 1903 and 1908. Chapter 1 focuses on Wang’s earliest writings on “philosophy” (zhéxué 哲學), wherein he aims to properly introduce this imported discipline to his peers and make them aware of its value. Chapter 2 concentrates on the earliest of Wang’s major philosophical influences: Kant and Schopenhauer. Although Wang was attracted to Kant’s demarcation of the limits of reason, he could not accept his reimagining of the demands of reason as regulative principles. And while he sympathized with Schopenhauer’s criticisms of Kantian philosophy, he eventually came to regard metaphysical pessimism and the will to life as flawed theories. Chapter 3 deals with the two thinkers who shaped Wang’s views the most in his later philosophical essays: Nietzsche and Schiller. After rejecting Schopenhauer’s metaphysics, Wang came under the influence of Nietzsche and adopted a psychophysiological worldview. However, even though he accepted Nietzsche’s conception of the will to power, he could not accept Nietzsche’s view of overcoming. For Wang, consolation is all we can hope for in this life, and the best means to attain it is through the creation and appreciation of art, which prompts him to look to Schiller and his doctrine of aesthetic education.

Part II revolves around Wang’s mature aesthetic writings, specifically his Remarks on Lyrics in the Human World (1908–1909), a work in the “remarks on lyrics” (cíhuà 詞話) genre of literary criticism, which he published just before the Qing dynasty fell in 1911. Under the influence of decoloniality, Chapter 4 examines this work through the lens of praxis, highlighting the specifics of the traditional “remarks on lyrics” genre. After discussing the unique praxical features of this work, Chapter 5 analyzes it through the lens of theory, discussing its most significant ideas, such as its reimagining of the beautiful and the sublime, and the concept of “poetic worlds” (jìngjiè 境界).

The Conclusion examines everything discussed in Chapters 1 through 5 from the perspective of coloniality. It begins by determining how, and to what extent, colonial modernity impacted Wang’s thinking, in terms of both theory and praxis. It then provides some ways in which Wang’s theories and practices can contribute to the development of intellectual “worlds otherwise.” Beyond this, it aims to demonstrate how investigating the scholarly endeavors of non-Western thinkers caught in confluence of tradition and modernity can give us glimpses of alternatives to our modern intellectual and ontological modalities, thereby furthering the movement of decoloniality.

This article proposes a Chinese philosophical approach to well-being for medical education by drawing on the thought of Mencius. Interpersonal joy, from a Mencian perspective, centres on the shared delight from benefiting others while cultivating personal virtue. A major implication of Mencian well-being is for medical schools to promote interpersonal joy in the curriculum and assessment. Two suggestions are elaborated in this paper: a shift from summative assessment and competition to formative assessment and collaboration; and the introduction of a wellness curriculum that pivots on interpersonal joy.

Differentiation between righteousness (義) and profit (利) is one of the favorite issues in moral philosophy, especially in the Confucian tradition. Tasan Chŏng Yag-yong (茶山 丁若鏞, 1762~1836, Tasan hereafter) who weaved various strands of thoughts including Neo-Confucianism, western learning, evidential studies, and Yangming School into his philosophical framework, nonetheless maintained a critical outlook at all the prevailing thoughts of his time, which in turn brought him the singular, unified, and original perspective. In the same vein, his arguments on righteousness and profit also mark him distinct from Zhu Xi (朱熹, 1130~1200) and Wang Shu-ren (陽明 王守仁, 1472~1529, Yangming hereafter), revealing the gist of his moral philosophy. In this article, the philosophical issues on differentiating righteousness from profit will be reviewed first. It is not a single issue, but related to various moral issues such as differentiating moral gentlemen (君子) from small men (小人), great constitution (大體) from small constitution (小體), Tao mind (道心) from human mind (人心), and so on. Then Zhu Xi's perspective on this issue will be reviewed, which is followed by Yangming's description on the same issue. Finally, Tasan's unique stance on righteousness and profit will be discussed and its significance will be analyzed in detail. * Chung So-Yi is a visiting researcher of SNU Institute of Philosophy, and a lecturer of Kyunghee University, Korea. She received her Ph.D. from Seoul National University in 2010, writing "Chong Yag-yong's Theory of Human Nature: Its Development and Transformation," which awarded her the "Prize for New Scholar" from Tasan Cultural Foundation. Her main area of interest includes Korean practical learning, Chosŏn Neo-Confucianism, comparative ethics, and history of Korean philosophy.

This article attempts to examine the moral epistemology of Dasan Jeong Yak-yong through analysis of his argument on goodness of human nature in his commentaries on Mengzi (Book of Mencius). Moral epistemology questions how our knowledge about morality is possible, and how we can justify moral beliefs. I attempt to describe Dasan along with some contemporary moral realists who accept our volitional activities such as desires and feelings to be reliable and justifiable bases of our moral knowledge. He connects the knowledge of goodness with the ability to have a feeling of pleasure upon seeing morally approvable situation. Dasan illustrates many concrete examples revealing apriority, objectivity, reliability, and the universality of moral emotions based on natural preference, which serves as a basis of moral judgment. Dasan's examples, arguments, and proofs can be used as basic counterarguments against those who dismiss the role of emotions and reject the objectivity of moral knowledge, such as non-cognitivists and ethical skeptics.

Este libro nace con el propósito de ofrecer a personas hispanohablantes algunas lecturas contemporáneas sobre temas clave y algunos no tan estudiados de la filosofía china. Especialistas de la disciplina adentran al lector en una larga tradición filosófica desde diferentes enfoques y prismas, incluyendo las escuelas clásicas (confucianismo y taoísmo), así como novedosas interpretaciones comparadas y aproximaciones a temas actuales como la ecología, el nacionalismo o la creación musical contemporánea.

Uvod Samozavest, duševnost, svoboda in sorodne značilnosti so bile do nedavnega nedostopne znanstvenemu raziskovanju. Filozofi in teologi so lahko več ali manj nemoteno in suvereno opravičevali svoja videnja teh edinstvenih pojavov. Toda v zadnjih desetletjih, ko so se vprašanja, povezana s človekovo samozavestjo, znašla na seznamu zadnjih velikih znanstvenih ugank nekaterih naravoslovnih znanosti, se je položaj močno spremenil. Koalicija kognitivnih nevroznanosti si je zadala za cilj razvozlati skrivnost zavesti in različnih z njo povezanih značilnosti. To raziskovanje je ustvarilo možnosti za popravek znanstvene paradigme. Obdobje moderne znanosti zaznamuje predstava o svetu kot mehanizmu. Znanosti so se usmerile v objektivni svet. Tudi filozofija in teologija imata v tem obdobju razmeroma malo vprašanj, namenjenih človeku. To stanje sta adekvatno izrazila R. Descartes in I. Newton z mehanično razlago sveta. Človek je čedalje bolj ločen od sveta, ta položaj pa mu je tudi ustrezal. Nove razmere, zlasti nova ureditev znanosti konec 18. stoletja, so spremenile razmerja med znanostmi. Hierarhično urejene znanosti so že del davne preteklosti. Naravoslovne znanosti so potrebovale filozofijo zaradi terminološke ureditve znanj in generiranja novih pojmov, teologiji pa je grozil izgon iz znanstvene sfere. Newmanovo zagovarjanje teologije kot veje znanosti spada med najbolj znane razprave 19. stoletja (Newman, 1976: 33-50). Vprašanja o človeku so si začele postavljati nove (hibridne) znanosti. V 20. stoletju so jim sledile trše naravoslovne znanosti s področja biologije. Sredi 20. stoletja se je v znanstvenem svetu utrdilo prepričanje, da je človeštvo doseglo verodostojne teorije o izvoru vesolja, o štirih glavnih silah, ki vladajo vesolju, o bistvu kemičnih spojin, o izvoru in posredovanju življenja. Skoraj na koncu tega stoletja se je znova zastavilo vprašanje o človeku, o zavesti in o umetni inteligenci. Zgodba še ni končana, pravzaprav se šele znova začenja, zlasti kar se tiče človekove globlje povezanosti s svetom. Vprašanje je bilo na začetku dokaj preprosto: (1) ali nadaljevati atomizacijo stvarnosti in tako pojasniti tudi zadnje skrivnosti človeka na mehaničen način (uporabna filozofija) ali (2) razviti nov koncept o nas samih, o samozavedanju in o posledicah tega novega koncepta za znanosti. V zadrego pa ni spravilo samo filozofije in teologije, temveč je napovedalo temeljito preobrazbo moderne (dualistične) paradigme.

Commissioned by Jenny H. Day (Skidmore College) In 1979, Yü-sheng Lin introduced the formation and examined the intellectual structure of anti-traditionalism in early twentieth-century China in The Crisis of Chinese Consciousness. However, it was not until the publication of Philippe Major's Confucian Iconoclasm in 2023 that the structural impact of May Fourth anti-traditionalism on other contemporary texts was thoroughly scrutinized. Despite the lack of substantial direct engagement between the two works, it is reasonable to consider Lin's study as a point of departure for Major's inquiry. Conventional wisdom underscores a dichotomy between the May Fourth anti-traditionalists and the cultural conservatives,

The power of community is based on the agreement that society is 'right' in its opposition to the tendency for the individual to use power in the form of 'brute force.' The preference of the community is rule of law to which all-except those who are not capable of entering community-have contributed by a sacrifice of their instincts, and which leaves no one-again with the same exception-at the mercy of brute force." Freud 1962, p. 42

The 20th National Congress of the Communist Party of China and the 3rd Plenary Session of the 20th Central Committee of the Communist Party of China successively pointed out that "Chinese Ecological Economy" is the most important and most important of all. China successively pointed out that "Chinese-style modernization is modernization that harmonizes people and nature. In the new development stage, developing an ecological economy is an important way to achieve ecological civilization and solve the environmental and resource problems that have accompanied China's economic growth for Delving into the intellectual roots of ecological economics, tracing the formation of Western ecological economic thought, Marxist-ecological thinking, and the development of a new ecological economy. Delving into the intellectual roots of ecological economics, tracing the formation of Western ecological economic thought, Marxist ecological economic development views, and Chinese traditional ecological economic thought in different cultural contexts, and analyzing their underlying principles is beneficial to providing ideas for China's ecological economic development. China's ecological economic development should promote integration and integration of the various aspects of ecological economic development. ecological economic development should promote integration and connectivity, combining Marxist ecological economic thought with Chinese traditional ecological wisdom to develop ecological economic development. China's ecological economic development should promote integration and connectivity, combining Marxist ecological economic thought with Chinese traditional ecological wisdom to develop ecological economics; taking the essence of both and combining them with China's specific situation to develop ecological economics; and adhering to practical research to develop ecological economics that is both profitable and environmentally friendly. friendly.

The discovery and publication of Chu bamboo manuscripts have significantly
enriched our understanding of early Chinese writing materials while offering new
perspectives on the relationship between writing and authority. These manuscripts—
encompassing divination records, ritual texts, administrative and legal documents,
and pre-Qin classics—serve as tangible manifestations of the political, religious, and
philosophical dimensions of the Chu state. As material artifacts, they demonstrate how
writing played a critical role in legitimizing authority and shaping cultural identity.
Despite their significance, scholarly engagement with the interplay between writing culture and authority remains limited, underscoring the need for further exploration.
The majority of Chu slips date to the middle and late Warring States period (475–221
BCE) and represent some of the earliest surviving bamboo manuscripts. Among the
most significant discoveries are the Guodian Chu slips, unearthed in October 1993
from Tomb No. 1 in Guodian Village, Jingmen, Hubei Province. This remarkable find
yielded 731 bamboo slips, including 18 pre-Qin texts, comprising early Daoist works,
such as Laozi A, B, and C, as well as Confucian texts like Black Robe, The Duke Mu of Lu
Enquired of Zisi, and The Five Elements. These texts reflect the coexistence and integration of Daoist and Confucian thought in Chu, highlighting its intellectual pluralism and
cultural adaptability. Writing, as embodied in these slips, functioned as a mechanism for
transmitting and institutionalizing ideologies attributed to figures like Laozi (fl. 6th C
BCE) and Zisi (483 BCE–402 BCE).
Expanding on Mark Edward Lewis’s seminal work Writing and Authority in Early
China (1999), this article examines how the Guodian Chu manuscripts illustrate the intersection of writing and authority by intertwining the physical and ideological. These
slips reveal how the tangible qualities of writing materials—such as durability, craftsmanship, and aesthetic refinement—elevated the symbolic power of texts and reinforced
cultural transmission, transforming them into authoritative objects that perpetuated
intellectual influence beyond their owner’s lifetime.

Humans are techno-fabricating beings, with an inherent propensity for micro-optimisation across all spheres of being a being; from the infant manipulating parents, to brushing one’s teeth or riding a bicycle…beings-that-are-human by increments - known and unknown - enact a technology of being. Artificial Intelligence may be the last line of techno-fabrication enacted by the Being-that-is-Human, since we created something that mimics in computation our cognitive processes. And now whatever follows, we are at the end of being Beings-that-are-Human.

Adopting a Confucian virtue perspective to navigate the complex issue of the moral status of robotic AI systems, this essay argues that while robotic AI can exhibit virtue, it remains fundamentally different from virtuous human beings. AI systems are designed for specific functions, and their virtues are limited to those functions. In contrast, human beings, regardless of the specific roles they assume in life, strive toward a fully virtuous existence, which necessitates the comprehensive virtue of humanity.

Adopting a Confucian virtue perspective to navigate the complex issue of the moral status of robotic AI systems, this essay argues that while robotic AI can exhibit virtue, it remains fundamentally different from virtuous human beings. AI systems are designed for specific functions, and their virtues are limited to those functions. In contrast, human beings, regardless of the specific roles they assume in life, strive toward a fully virtuous existence, which necessitates the comprehensive virtue of humanity.

Bu çalışma Türk devlet anlayışını etkilediği düşünülen Türk düşüncesin teşekkül devrindeki insan doğası anlayışını incelemektedir. Kadim dönemde düşünce gelenekleri 17-18. yüzyıllardan itibaren siyasi ideolojileri, siyasal sistemleri ve devlet anlayışlarını etkilemiştir. Farklı devlet kavrayışlarının tarih sahnesinde olmasının bir nedeni de beslendikleri düşünce geleneklerinin farklılıklarıdır. Düşünce gelenekleri, taşıdıkları bazı özelliklerle birbirlerine benzerler yahut birbirlerinden ayrışırlar. Devlet anlayışlarını farklılaştıran yahut besleyen, düşünce geleneklerini birbirlerinden farklılaştıran önemli boyutlardan birisi de insan doğasını kavrayışlarıdır. Çalışma, kötücül insan doğası teması üzerinden inşa edilen Batılı devlet kuramları veya ideolojileriyle Türk devlet anlayışının anlaşabilmesinin mümkün olmadığını zira Türk düşüncesinin sahip olduğu düalist insan anlayışı ve bu anlayışın beraberinde getirdiği farklı bir toplumsal örgütlenme olduğu düşüncesini işlemektedir. Bu bağlamda Antik Çağ'dan sonra Batı düşüncesinde genel kabul gören kötücül insan doğası anlayışının getirdiği sonuç olan devletin kötücül insanı dengeleme vazifesine karşılık; Türk düşüncesinin benimsediği düalist insan anlayışının getirdiği sonuç, devletin iyi olma ihtimali olan insanları iyiye sevk etme vazifesidir. Çalışma, Türk düşüncesinde gelenek haline gelen düalist insan doğasını incelemektedir.

This paper explores death not as an annihilation but as a transformation of consciousness into deeper layers of reality. It integrates five frameworks-Orchestrated Objective Reduction (Orch-OR), the Zero-Point Field, torsion field theories, the Akashic Field, and Biocentrism-with philosophical insights from the Katha Upanishad. Orch-OR and the Zero-Point Field emerge from physics, torsion fields and the Akashic Field remain speculative, and Biocentrism reframes reality around consciousness itself. Despite differences, all converge on the idea that death represents continuity rather than cessation. The Katha Upanishad reinforces this insight, affirming the Self as unborn, undying, and indestructible. By bridging contemporary science with ancient wisdom, this paper invites reconsideration of consciousness as a fundamental principle of existence.

This paper explores death not as an annihilation but as a transformation of consciousness into deeper layers of reality. It integrates five frameworks-Orchestrated Objective Reduction (Orch-OR), the Zero-Point Field, torsion field theories, the Akashic Field, and Biocentrism-with philosophical insights from the Katha Upanishad. Orch-OR and the Zero-Point Field emerge from physics, torsion fields and the Akashic Field remain speculative, and Biocentrism reframes reality around consciousness itself. Despite differences, all converge on the idea that death represents continuity rather than cessation. The Katha Upanishad reinforces this insight, affirming the Self as unborn, undying, and indestructible. By bridging contemporary science with ancient wisdom, this paper invites reconsideration of consciousness as a fundamental principle of existence.

This study explores the formation of mythical narratives surrounding the lives of the religious founders of Daesoon Jinrihoe and Caodaism. It provides a detailed analysis of the miraculous elements, or in other words, the hagiographies, of figures such as Kang, Jo, and Park (from Daesoon Jinrihoe), as well as the founders of Caodaism. From a cultural anthropological perspective, this study employs the theories of collective memory and invented tradition to demonstrate that the success of these two major religions in East Asia lies in their effective use of familiar folkloric and classical literary motifs within East Asian culture. On this basis, they have successfully constructed collective memories. In other words, the founders of Daesoon Jinrihoe and Caodaism have created traditions through the use of classical East Asian motifs, thereby building a familiar memory space where individuals can reflect upon their own origins. Practically, this study contributes to further exploration of the symbols and mythical stories associated with the two new religions of Vietnam and Korea. Theoretically, it proposes the usefulness and feasibility of cultural studies, particularly cultural anthropology, as an approach to studying new religious movements, at least within the context of East Asia.

In this essay, I perform a close reading of Ngô Thì Sĩ's 吳時仕 (1726-1780) commentary on the-Annals of the Hồng Bàng Lineage‖ (Hồng Bàng thị kỷ 鴻厖氏紀) as found in Việt sử tiêu án 越史標案 [Salient Comments on Việt History]. I argue that Ngô Thì Sĩ's commentary reveals a historiographical mindset which presupposed the historicity of certain non-human entities while rejecting various details in the historical record regarding these entities and their role in Việt antiquity. Thus, Ngô Thì Sĩ's historiography in Việt sử tiêu án represented an eclectic variety of approaches which improved on existing modes of historical inquiry prevalent in eighteenth-century Tonkin without radically altering their underlying methodology. This allows us to contextualize Việt sử tiêu án alongside other eighteenth-century critiques of Đại Việt sử ký toàn thư 大越史記全書 and its primary compiler, Ngô Sĩ Liên 吳士連 (fl. fifteenth century).

Focusing on Zisi (circa Fifth Centur y B.C.E.), the grandson of Confucius, this study considers many of the early traditions about this figure, the themes behind them, and the interest that might have led to their composition. By sorting through various sources, the study shows that it is possible to recognize a single personality emerging from them, and it offers a solution for what is perhaps the greatest problem presented by the sources, namely, the confusion of two sets of data, one involving Zisi and one involving a disciple of Confucius who happens to share the same cognomen as Zisi. As the study argues, such confusion was not entirely due to accident, and explaining why it took place will reveal a major shift in the intellectual currents during this period.

Against the widespread characterization of the modernist era as skeptical, positivist and antireligious, my dissertation reclaims the importance of the modernist occult, not as mere socio-historical background, but as major influence on poetic form. I focus on two American writers – Ezra Pound and H.D. – who, in spite of radically divergent political beliefs and critical afterlives, initiated what I call a “poetics of secrecy,” designed to simultaneously reveal and conceal unspeakable truths. Using a combination of textual and contextual approaches, I trace the emergence of that poetics back to Pound’s and H.D.’s early love affair in Pennsylvania (1900s), and outline its metamorphoses throughout two world wars and beyond. Considering the modernist poem in terms of “secrecy,” I argue, sheds new light on the most problematic aspects of modernism – fascism, sexism, racism and antisemitism – as well as on the major modernist themes that are textual difficulty and unreadability, polyphony and multilingualism, translation and non-translation. Bringing those two poets back together, after a few decades of scholarly distancing of H.D. from Pound, allows me to foreground their respective paradoxes and self-contradictions, but also to better frame their lasting spell on future generation of poets – most emblematically, Robert Duncan.

This paper aims at studying the methods used in Guo Xiang's Annotation of Zhuangzi. This paper adopted a research way called 'second-order research', which means the paper would not directly discuss Guo Xiang's explanatory methods in his text but varied contemporary research on how Guo Xiang annotated Zhuangzi. First, the paper's examination would start from the most discussed Guo Xiang method in academia, 'taking advantage of expresses own thought by the text narrative narration'. Then, the paper would examine that whether it could be a valid method in annotating Zhuangzi. Next, the paper would look into the given contemporary research in order to analyze how each scholar defined 'different ways' in Annotation of Zhuangzi and how they explained them. In the end, the essay would try to explain the 'research concern'(or 'research assumption') of each scholar, indicating the inherent relation of their assumption and their definition and explanation. This paper found that the researchers' attitudes and assumptions toward Zhuangzi have in fact affected how they defined and explained the method used in Annotation of Zhuangzi and further have had the impact on how they evaluated Guo Xiang's philosophy.

在墨學研究中，《墨經》之重要性已不言而喻。相比於較具系統性與邏輯性
之〈小取〉，〈大取〉堪稱難讀，因其訛、脫、衍、倒、借字之情況甚多。誠追溯 〈大取〉之現階段研究成果，歷史上最早可見之釋讀者實屬傅山（1607-1684） 。回觀台灣研究情況，雖有對〈大取〉內容及篇名進行研究者（如孫長祥、劉文 清），但直接對傅山〈《墨子‧大取篇》釋〉（以下簡稱〈大取釋〉）進行研究者迄 今未見，此成為本文之研究動機。又因〈大取釋〉一文有版本差異，故本文將先 聚焦收入於《傅山全書》之〈大取釋（社科院手稿與霜紅龕集本）〉與〈大取釋 ─經子解（三）百泉帖（下）〉之文句義理上之差異，續而釐清傅山對〈大取〉 之詮釋內容，最後則是對傅山之詮釋予以評價並反省。

本文旨在從「修身」概念出發對《墨子》的身體觀進行探研。首先本文
指出，《墨子》的身體乃由「形─心─氣」構成，此合於先秦諸子對人身體之
理解。形即形軀；心則首重其認識義，同時也和「善」、「愛」、「志」、「性」
有所關聯；氣在《墨子》中雖未具理論規模，但氣會隨志而現亦是我們了解
〈所染〉的關鍵。基於這樣的身體形構我們可看出，《墨子》所修之身並非僅
是生理形軀之身，而是一身心合一之身，透過修養（做工夫）學者的身心形
態得以發生轉化。本文以為，所謂工夫不單限於內在的心性修養，只要能使
人的思想、行為有所改變，無論是由內而外或由外而內的方法皆可稱為工夫。
據此本文從《墨子》中析理出「去」、「反之身」、「立志」、「力事」、「學」、「辯」
六種工夫。最後本文發現，《墨子》修身的目的與理想是成就墨家式的人才為
天下興利除害，這樣的身體則內含「知無欲惡之身」、「力勇之身」與「交利
之身」三種身體向度，此三種身體共構成《墨子》身體觀的最高理想。

In East Asian societies where Confucian culture has far-reaching influence, the family has always been the cornerstone of social structure and ethical relations. However, with the rapid development of society and the change of family structure, the traditional family is facing unprecedented challenges. As the profound cultural foundation of East Asian society, the "family-based" thought in Confucian bioethics has become an urgent issue to be discussed in the new era of adaptability and transformation.
The purpose of this paper is to reflect on the practical dilemma of "family-based" ethics, explore its new form in the context of an aging society - the "family-oriented" social support system, and evaluate its practice and effectiveness in the elderly care system, in order to provide new ideas for the integration of Confucian family ethics with the needs of modern society.

Although Confucianism was introduced to Vietnam early, it was not until the 10th century, after the Confucian education system was established, that the tradition of Classics took root in Vietnam. Originating from the specific economic, political, social and cultural conditions, the interpretation and translation of Confucian classics in Vietnam in general and the I Ching in particular have distinct characteristics compared to those in China, Japan and Korea. Therefore, in this article, based on the presentation of Phan Boi Chau's thoughts on the I Ching in the work "« 国文周易演解National Interpretation of the I Ching", the author wants to point out the main characteristics of Vietnamese Classics in the history of thought and the important contributions of Vietnamese Confucian scholars to the East Asian I Ching studies. The article focuses on analyzing and clarifying the following three basic contents: 1. Introduction to the work National Interpretation of the I Ching; 2. Characteristics of Phan Boi Chau's commentary on the I Ching (Emphasis on meaning and cultivation effects; Perception of the I Ching; Time and use of time).

The chapter introduces the volume by outlining its key themes and guiding concerns. It discusses the contemporary relevance of shame as a potential response to the perceived crisis of civility in modern liberal democracies, and highlights the importance of dialogue between Western and Eastern conceptions of shame through an extended reflection upon Ruth Benedict's contentious distinction between "guilt culture" and "shame culture." Its final section summarizes the contents of the remaining chapters in the volume.

Yang Guorong argues that moral selfhood is constituted intersubjectively. Virtue, Yang tells us, arises from recognizing the relational nature of the moral self. This argument draws on views in classical Confucianism that establish the fundamental importance of other persons' development and achievements to one's own virtue-views that have also been central to and robustly developed by the full array of venerable philosophers honored in this volume. This chapter draws out the prescient insights of Yang's arguments and locates them within the historical Confucian tradition more broadly. In doing so, it indicates their coherence and success as a Confucian moral theory, while also pointing to their pertinence to contemporary moral philosophy more broadly. In arguing that moral obligations are extensions of relationships, Yang draws on a wide range of sources, employing a vocabulary and references that cross traditions. Thus, Yang Guorong's work is a paradigmatic example of how theories developed through multiple traditions may be "beyond comparison.

In Chapter 7 I draw my dissertation to a close with an epilogue and conclusion. Reflecting on Taiwan as a trigger point in the US-China relationship, I return to my goal of inductively seeking ethical sources within the historical context. Using Taiwan as a case study, I examine its complex internal history and external relationships with mainland China and the US.

In Chapter 6 I present an ethical analysis of harmony in the Confucian tradition. I examine Confucian harmony in earlier traditions and new formulations in contemporary Chinese philosophy, highlighting analytical merits as well as observing a significant gap between theory and practice in Chinese society.