CUHK Series:The wisdom of Zhanguo Ce on Leadership(Chinese Edition)

Chinese language

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Opium poppy in the Modern Age: Allison Brown, University of Mass. The Three Phases of Opium in China. Learning from the Experiences of Turkish Farmers. New Travel Trends among Young Germans. Eric P Perramond Platt, Gettysburg College; Michael E. Tom Cova, University of Utah Farhana Sultana, Syracuse University Evidences from a study based on eleven case studies.. Environmental Risk Analysis Room: Ethnic federalism and the dynamics of democratization. Reactions to the Chinese challenge to Ghana's textile economy.

A case from Monduli District, Tanzania. Planning, Flooding, and Wilderness Room: Zhenghong Tang, University of Nebraska - Lincoln Sara McDowell, University of Ulster A Case Study From Oregon. Noah Isserman, University of Cambridge Olson, University of Edinburgh Introducer: Helen Griffiths, University of Exeter 2: Implications for school geography. Geographical education and landscape change in Britain, Ghetto, favela or slum? Inequality and socio-spatial injustice in cities. Ulrike Gerhard, University of Wuerzburg Introducer: Excluding the Other from current Urban Renewal.

A Framework for Comparison. David Wilson, University of Illinois Crossing multiple boundaries: Niem Tu Huynh Panelists: Moving Beyond Neighborhood of Residence. Insights from an empirical study. Sarah Elwood, University of Washington. Environmental Protection Agency; Tamara A. Newcomer, University of Maryland Center for Environmental Science, Tracking stream nitrogen sources and transformations: Wright, Penn State University Introducer: Qian Yu, University of Massachusetts 2: Harmon, University of California,Merced, Estimation of canopy plant water content using in-situ hyperspectral data for a managed wetland.

Micheline Van Riemsdijk, University of Tennessee 2: Rosenberg, Queen's University Panelists: Sya Buryn Kedzior, University of Kentucky 2: Negotiating discourses of conservation and traditional ecological knowledge in Melanesia.. Indigenous Participation in Local Environmental Governance. Epistemologies of Agricultural Biodiversity. A Case Study for African agency in concessional financing. Stanley Toops, Miami University 2: Comparing Urumqi events in December and July: Uighur of Xinjiang Reclaiming the city: Candidate, Turn Sand into Gold: A Study of Waste Collectors in Singapore.

Mission Convergence as an urban poverty management strategy in Delhi. Waquar Ahmed, Mount Holyoke College. Michael Hoyler, Loughborough University 2: A critical commentary on the political construction of metropolitan regions. Taylor, Loughborough University Cities for people, not for profit: Ron Boschma, Utrecht University 2: Potentials for Constructing Regional Advantage. Guntram Herb, Middlebury College 2: Case Studies in Communist Berlin.

The transformation of the Berlin Lustgarten during the Nazi era. Ecclesiastical Architecture in the Tourism Imagery of Helsinki. Kevin Leander, Vanderbilt University 2: Jesse Proudfoot, Simon Fraser University 2: Biopolitics, Jouissance, and Harm Reduction Strategies. Geography, Film Theory, and the Lacanian Gaze. Traversing the Phantasmagoric Fantasy.

Analyses of Anti-Racist Geographies Room: Deborah Cowen, University of Toronto Discussant s: Deborah Cowen, University of Toronto Panelists: Land-Use and Landscape Dynamics in the Mediterranean. Currie, University of Michigan; Joan I. Nassauer, University of Michigan; Scott E. Page, University of Michigan; Dawn C. Parker, University of Waterloo; Rick L. Riolo, University of Michigan; Derek T. Proctor, Lewis and Clark College Discussant s: Proctor, Lewis and Clark College Panelists: Urban, University of Missouri Cultures of landscape: Mitch Rose, University of Hull Panelists: Lessons in Carbon Commodification from Europe.

Patricia Ehrkamp, University of Kentucky 2: The Conundrum of Refugees in Limbo. Migrant Detention and Deportation: Ecuadorians Entangled in the U. Governmentality, 'technologies of citizenship' and everyday protest in asylum detention. The Embodied Geopolitics of Deterrence in U. Immigration Enforcement Policy and Practice.

Abigail Neely, University of Wisconsin - Madison 2: Pastoralist livelihood change and new gender roles. Andrew Jones, Birkbeck, University of London 2: The making of transnational lawyers through organizational communities of practice. Reflections from Western Australia's resources complex..

Asymmetric Power in Technical Community. Suncana Laketa, University of Arizona 2: The Case Study of Czech "mall junkies". Matthew Farish, University of Toronto 2: Toronto, the Film Industry, and the Creative City. Christopherson, Cornell University Beyond Sustainability: Rob Krueger, Worcester Polytechnic Institute 2: The language of environmental justice in revitalized urban settings. Clearing Slums, Saving Nature in Delhi. Peter Merriman, Aberystwyth University Panelists: A major component of factual and perceived risk of child pedestrian accidents in school context.

Diane Perrons, London School of Economics 2: Hodgson, University of South Carolina 2: Joni Seager, Bentley University 2: Gender and Extreme Weather Events. Daehyun Kim, University of Kentucky 2: Pushing ponderosa pine forests past their ecological threshold in New Mexico. Overcoming legal and institutional differences in the Irish Border region.. The evolution of urban production in the tri-national agglomeration of Basle and the Franco-German town of Strasbourg.

Challenges of strategic efforts in Centrope. Methodological questions and first results Qualitative Research Methodologies Room: Visual methods and public protests. A tested paradigm with a new lease of life. Rao, Bridgewater State College 2: Economic recession and rural amenity destinations: Race and Labor in the Piney Woods of southeast Louisiana,: Sara McDowell, University of Ulster 2: Murals as Memory-works in Northern Ireland.

Topics in Globalization Room: A view from Muncie, Indiana. The Case of New Zealand. Caitie Finlayson, Florida State University 4: Perspectives on the Geographical Exploration of Houses of Worship. Dispositions, Sensibilities and the Politics of Religious Geographies. Godfrey, Vassar College; Harvey K.

Godfrey, Vassar College Introducer: Flad, Vassar College; Anne E. Mosher, Syracuse University; Lydia M. Pulsipher, University of Tennessee; Joseph L. Conzen, University of Chicago; Brian J. Gaines Wilson, University of Texas at Brownsville 4: Using Multiple Niche Modeling Applications. Shiri Pasternak, University of Toronto 4: Livelihood, Regulation and the Ethics of Extracting Value. Gray, University of Wisconsin Oshkosh 4: Agents of African Identity.. Analysis of Varying Responses.

A Future Research Frontier? Geographies of food access in Cape Town, South Africa. Jorn Seemann, Louisiana State University 4: Microfinance and the Frontiers of Millennial Development' Room: Matthew Sparke, University of Washington Panelists: Volkow will take questions following her presentation Convergence in the GeoWeb: Sui, Ohio Stae University Managing the quality of our waters in a changing world: Natalie Oswin, McGill University 4: Community Encounters with a Queer Sublime.

A new approach to transportation barriers. Micheline Van Riemsdijk, University of Tennessee 4: NGOs, transhumant geographies, and human rights in Slovenia.. Elise Bowditch, University of Washington 4: Work with street children in Peru. Garrett Graddy, University of Kentucky 4: Traditional Donors and China. Chinese Development Assistance in the South Pacific. Koenraad Bogaert, Ghent University 4: Uneven Geographies of India's hi-tech boom. Christopher Parker, Ghent University. The reconfiguration of financial markets in Vienna and Munich.

John Frazier, Binghamton University Panelists: Asheim, Lund University, Sweden 4: The case of the Czech Republic. Michael Heffernan, University of Nottingham 4: Public Participation in Post-Communist Memorialization. The Case of Dresden's Firebombing. Marianna Pavlovskaya, Hunter College 4: Roger Keil, York University Panelists: Matthew Gandy, University College London. Michael Mascia, World Wildlife Fund 4: Maryland, Silent Crisis or Unspoken Solution? Protected Area Downgrading, Downsizing, and Degazettement,: Trends and Patterns in Latin America and the Caribbean.

Nayna Jhaveri, Colgate University 4: Siloing the Environment to a Specialty Niche. Alison Mountz, Syracuse University 4: James Faulconbridge, Lancaster University 4: Business Philosophies and Practices of Christian Entrepreneurs. Public engagement with visible minority communities. Ann Vogel, Singapore Management University 4: Charlyn Pearsall, Temple University 4: Exploring urban CLTs as anti-gentrification and social justice practice. Neil Reid, University of Toledo 4: Recent trends and future challenges. Local economic development in place..

Eliana Consoni Rossi 4: Allison Brown Discussant s: Emily Gilbert, University of Toronto Panelists: Richard Gilbert; Andrew R. Stephen Leisz, Colorado State University 4: Resiliency and Climate Change. What are the prospects for small holders?. Changing demography and livelihoods at forest-agriculture frontiers. Thomas Albright, University of Wisconsin - Madison 4: Effects of heat waves and drought on US avian communities. Problems and Opportunities of Model-based Approaches. Matthew Williams, Virginia Tech 4: Environmental Protection Agency; David M.

A New Look at Climate Science. Tonya Davidson, University of Alberta 4: Call for Explicit Geography Instruction. Cameron Owens, Simon Fraser University 4: Leuven , City Beaches: Social and Economic Significance Case: Jessica Hollis, University of Kentucky 4: A spatial examination of potential mate selection in cyberspace Changing Population Patterns Room: Laila and Nadia Hotait.

Exploring the impact of the war on Lebanon in Absent Spaces and The South is Back, Laila and Nadia Hotait foreground narratives of loss, terror and daily living, amidst a human landscape under siege. Tsolin Nalbantian Columbia and Mr. The session will be hosted by Mr. James Van Alstine, University of Leeds 8: Ananya Roy, University of California - Berkeley 8: Microfinance and Its Discontents. Microfinance, the financial crisis and 'market socialism'. Asa Rennermalm, Rutgers 8: Forster, University of Utah; Jason E. Maria Taylor, University of Washington 8: Social Risk of Current Development.

Keith French, The University of Kansas 8: Spatiotemporal analysis of sexual assaults in Turkey. Michael Reibel, California State University 8: An Artifact of Measurement?. A Typology of Immigrant Neighborhoods. Evan R Larson 8: Sullivan, University of Denver 8: The value of multi-species network analysis. Beyond the proximate drivers. Rio de Janeiro, the Olympics, and Spatial Imaginaries. Bolivian National Identity in the Integration Process.

An approach from the Latin American case. Returning results and praxis in conservation and development research Time Geography: Hongbo Yu, Oklahoma State University 8: Aesthetics of feeling and connection in social dance. The Aesthetic Value of Old Technology. Shein, National Climatic Data Center 8: Michael Leitner, Louisiana State University 8: Patterns Before and After a Hurricane Disaster. Phillips, University of Leeds; D. Chico Farmers' Market Study. Value Chains as a Tool for Agricultural Development. Matthew Miller, University of Georgia 8: A case study from Austin, Texas.

Sara Irina Fabrikant, University of Zurich 8: Behavioral and neurological evidence for improving tactile map use. Differences Between Indoor and Outdoor Environments. Exploring interactions among geovisualization tools, spatial thinking, and student learning Geographies of Media V: Mapping Contemporary Canadian Cinema. Spaces for Urban Performance.

Chinese-language surnames

Rosalind Fredericks, Columbia University 8: Land Politics in Peri-urban Dakar. Abler, International Geographical Union Introducer: Peter Kedron, Graduate Student 8: McCleary, University of Kansas 8: Cristian Ches, University of Toronto 8: Canadian municipalities and adaptation to climate change. Elyssa Gutbrod, Arizona State University 8: Collaborative Research in Community Partnership. Cases, Concepts and Methods. Paul Merani, University of Nebraska 8: Ken Foote, University of Colorado 8: Eric Lutz, University of Washington 8: Yu Zhou, Vassar College 8: Building regional economic resilience: Arnoud Lagendijk; Susan M.

Divergent public sector intervention in regional industrial restructuring. A New Phase of Redevelopment Governance? David Wilson, University of Illinois 8: Standardizing Toponyms in the 21st Century Room: History, Structure, and Mission. From Submittal to Decision. From Collection to Decision. Standardized Domestic Geographic Names.

Forms and Potential Spatial Patterns. Christopher C Angel, M. The Lansing Michigan Context.. A Predictive and Counterfactual Scenario. Lessons learned in Transportation Planning. California's Continuing Dominance of a Global Sport. Kristen Crossney, West Chester University 8: Mara Chen, Salisbury University; Dr. Barbara Wainwright, Salisbury University; Dr. Comparing the Impacts of the Dot.

Quantifying the Impact of Brokers on Mortgage Terms. Susan Lucas, Temple University 8: The conspicuous consumption of security measures on the US-Canada Border". Jorge Abad, University of Pittsburgh 8: Rhoads, University of Illinois at Urbana-Champaign, Influence of random spatial variability on the planform migration dynamics of meandering rivers. Horn, University of Tennessee 8: Current Trends and Challenges for the Future.

Estaville, Texas State University 8: Urban- Built-Coastal Systems Room: A System Dynamics Modeling Approach. Managing Maternity in Ecuador. New perspectives on resort governance in the 21st Century. Using volunteered geographic information to plot safe routes to school. Gavin Bridge, University of Manchester 8: Background, Strategies, and Prospects.

Bradshaw, University of Leicester. Heather Bell, Pacific Disaster Center 8: Evidence from Ireland and New Jersey. A Social Network Analysis.. Exploring Inuit women's response and resistance to Northern research. Politics, Performance, and Place. Kobayashi, Queen's University In secure space: Nathan Lee Clough, University of Minnesota 8: A History of Security Planning in Canada.

Making usable pasts of state repression in Mexico City. Lessons from the Pittsburgh G20 Summit. Surinder Aggarwal, Delhi University 8: Katharine Meehan, University of Arizona 8: Alternative Economic Practices in West Philadelphia. Rethinking environment and economy in Greenpoint, Brooklyn. Cartography and the Production of Urban Nature. Corn-Ethanol Biofuels Production and Distribution. Danielle Fontaine, Clark University 8: Experiences Conducting Interviews in the Field. The potential of critically reflexive journaling as a strategy for identifying and resolving dilemmas in the field.

Jim Murphy, Clark University Contemporary geographic research on im migration 1: Thomas Sydney Carter 8: Schneider, Rutgers University 8: Binford, University of Florida Right to the City: Ted Rutland, University of British Columbia 8: Dieter Franz Kogler, University of Toronto 8: Kogler, University of Toronto; Kevin Stolarick, University of Toronto, the creative determinants of regional economic growth - Germany,: Seth Appiah-Opoku, University of Alabama 8: What are we doing now?

Where are we going next? Learning Through Simulations and Educational Trips. Challenges and Opportunities Geographies of Web Information. Brunn, University of Kentucky Introducer: Monitoring Cyberspace in Real- Time. World City Networks and the non-english Web. Analyzing Online Representations of Place. Brunn, University of Kentucky. This drama serial consists of episodes and was screened on every weekday nightlife at It was telecasted on Malaysia's free-to-air terrestrial television channel form NTV7 channel it was telecasted on Singapore's free-to-air terrestrial television channel form MediaCorp TV Channel 8.

In Malaysia, it will be broadcast on the NTV7 primetime drama slot at every weekday evening at Due to a number of famous artistes acting in this drama it attracted , viewers. All episodes can be viewed in xinmsn catchup. Episodes 6, 12, 13, 16 to 20 were rated PG in the encore version.

A Weaver on the Horizon Chinese: Chinese language and A. The ABC Chinese—English Dictionary or ABC Dictionary , compiled under the chief editorship of John DeFrancis, is the first Chinese dictionary to collate entries in single-sort alphabetical order of pinyin romanization, and a landmark in the history of Chinese lexicography.

Association of American Geographers 2010 AAG ANNUAL MEETING PROGRAM

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Ai FM Chinese name: The Airport Police Division Abbreviation: Akbar Salahuddin Ahmed, born. January 15, also known as Akbar Ahmed, is an American-Pakistani academic, author, poet, playwright, filmmaker and former diplomat. Alai born in Sichuan province is a Chinese poet and novelist of Rgyalrong Tibetan descendent. Alan Jefferies born is an Australian poet and children's author currently living in Brisbane.

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Alhambra High School is a public high school in Alhambra, California established in Chinese language and Alicia R. AliGenie or AliGenie Voice is a China-based open-platform intelligent personal assistant launched and developed by Alibaba Group, currently used in the Tmall Genie smart speaker. Alison is an e-learning provider founded in Galway, Ireland in by serial entrepreneur, Mike Feerick.

Alissa Quart born is an American nonfiction writer, critic, journalist, editor, and poet. All Out of Love Chinese: Updated 3 August Retrieved 5 September Chinese scallion, glittering chive, Japanese scallion, Kiangsi scallion, and Oriental onion is an edible species of Allium, native to China and Korea, and cultivated in many other countries.

In Quebec, an allophone is a resident, usually an immigrant, whose mother tongue or home language is neither French nor English. Alma Vilibalda Maximiliana Karlin 12 October — 15 January was a Slovene-Austrian traveler, writer, poet, collector, polyglot and theosophist. The Backup Strikes Back.

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Alpinia zerumbet, commonly known as shell ginger, is a perennial species of ginger native to East Asia. Altay or Aletai Uyghur: Current linguistic theory suggests that the Hungarian language belongs to the Finno-Ugric branch of the Uralic language family. Altun Shan, A-erh-chin, Wade—Giles: A-erh-chin shan, Aerjin Shan is a part of the range south of Lop Nor, and is a mountain range in northwestern China that separates the eastern Tarim Basin from the Tibetan Plateau. An amah or ayah ama, Amme, Medieval Latin: Amah is a term for "mother" in several different languages and contexts, see mama and papa.

Amalocalyx is a genus of plant in family Apocynaceae consisting of lianas often found clinging to trees. Amer International Group Chinese: The meaning of the word American in the English language varies according to the historical, geographical, and political context in which it is used. American Kenpo pronounced KeNpo , also known as Kenpo Karate, is a martial art characterized by the use of quick and powerful strikes delivered from all of the body's natural weapons, powered by rapid stance transitions, called "shifting.

The American Translators Association ATA was founded in and is now the largest professional association of translators and interpreters in the United States with more than 10, members in 90 countries. Americans in China are expatriates and immigrants from the United States as well as their locally born descendants. Amomum tsao-ko is a ginger-like plant known in English by the transliterated Chinese name cao guo. Amoy Street is a one-way street located within Chinatown, within the Outram district in Singapore. Ampelocissus xizangensis xi zang suan lian teng in Chinese is a deciduous vine in the Vitaceae family, native to shrublands in the high valleys of the Tibet Autonomous Region and Nepal, at elevations about m high.

Ampelopsis grossedentata, commonly known as moyeam, is a species of plant in the Vitaceae family. Amurosaurus "Amur lizard" is a genus of lambeosaurine hadrosaurid dinosaur found in the latest Cretaceous period 66 million years ago Godefroit, P. Amy Yuen Yee Chow Chinese: An Lushan — 29 January was a general in the Tang dynasty and is primarily known for instigating the An Lushan Rebellion. An Yue Jiang Chinese: An, King of Han Chinese: In linguistic typology, an analytic language is a language that primarily conveys relationships between words in sentences by way of helper words particles, prepositions, etc.

An ancient language is any language originating in times that may be referred to as ancient. Andrea Koppel born November 27, is an American communications strategist, and a former TV journalist. AndreaMosaic is a freeware graphic art software developed and published by Andrea Denzler and that specializes in the creation of photographic mosaic images. Nach ihrer Geburt, Leben, Andrew Stuart Fastow born December 22, is a convicted criminal and businessman who was the chief financial officer of Enron Corporation, an energy trading company based in Houston, Texas, until he was fired shortly before the company declared bankruptcy.

Andrew Jackson School was opened in to serve children from the crowded tenement community surrounding the Polk Street Station port of entry for immigrants. Andrey Konstantinovich Korsakov October 30, — was an eminent Russian and Ukrainian linguist and language philosopher who specialised in the grammar of the English language and is considered a father of Grammar School in Ukraine. Andrographis paniculata is an annual herbaceous plant in the family Acanthaceae, native to India and Sri Lanka.

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Antagonistic contradiction Chinese language: Starting with the arrival in China of the Jesuit China missions in , the number of Western missionaries increased gradually. Ap Lo Chun Chinese: Ap Tan Pai Chinese: Ap Tau Pai Chinese: Guangyun , personal name: Applications Technology AppTek is a U. Tilapia has become the third most important fish in aquaculture after carp and salmon; worldwide production exceeded 1,, metric tons in and increases annually.

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Chinese language and Are You Smarter than a 5th Grader?

References

Arienne Dwyer is a professor of Linguistic Anthropology in the Department of Anthropology at the University of Kansas, where she has been affiliated since Group armies or army groups or combined corps are corps-level military formations of the People's Liberation Army Ground Force of China. If philosophy is truly the love of wisdom, then philosophy as a scientific discipline with its rigid, technocratic delimited categorical and terminological apparats precisely that discourse which, in Europe and throughout the world, is considered as philosophy in a strict, essential sense cannot be regarded as philosophy at all.

At best, it can be considered as philosophology, in the sense of teaching, researching and writing about the love of wisdom. In this context, it could be said that the tradition of the Chinese masters zi is comparable with the wider Western philosophical tradition and not merely its modern variant , to a degree that allows us to denote it as philosophy, since these discourses are, after all, posing questions of deep human concern while substantiating the ideas they contain with rational arguments.

On the other hand, this position points to the fact that the Chinese themes and forms of reasoning are sometimes so fundamentally different from those of their Western counterparts that they offer a unique opportunity to question, in a critical and indeed philosophical manner, the currently prevailing notion of philosophy itself. Sinologists, especially when in contact with scholars belonging to other areas of the humanities, are often confronted with the need to explain certain specific features of.

Introduction traditional Chinese thought, its epistemological roots and its methodology. This inter-disciplinary issue, however, has been preconditioned by a necessity to clarify and define certain concepts and categories, which are rooted in East Asian traditions. Over the past few decades, the previously absurd assumption that the Western theory of knowledge does not constitute the sole, universally valid epistemological discourse, something which would have been unthinkable for the majority of Western theorists less than a century ago, has now become generally recognized among most present-day cultural exponents and communities.

It has thus become clear to most that Western epistemology represents only one of many different forms of historically transmitted social models for the perception and interpretation of reality. Recognizing the comprehension, analysis and transmission of reality based on diversely structured socio-political contexts as a categorical and essential postulate offers the prospect of enrichment. Hence, instead of following the rudimentary horizon of Western discursive patterns and problems, we should try to approach the Chinese tradition from the perspective of language and writing, to which it belongs.

If we try to follow the inherent laws of its specific concepts, we can gain a completely different, much more autochthonous and much less exotic image of this tradition. But how can we bridge the abyss between different cultures, if we no longer possess a generally valid, commonly shared horizon of problems? Certainly not by trying to think like the Chinese, in the sense of using some different form of logic.

We should instead, as proposed by Chad Hansen and Heiner Roetz, seek to establish a methodology of intercultural research in accordance with the principles of the so-called hermeneutic humanism. Here it should be remembered that humanism is the keynote in Chinese philosophy: For centuries, Chinese philosophy has, similar to other philosophies all over the world, been the central driving force for creating ideas and shaping knowledge which forms and develops human understanding, launches curiosity, and inspires creativity. This creativity is certainly also reflected in the present special issue of our journal Asian Studies.

It offers the reader an immensely broad, but at the same time profound insight into the complex universe of Chinese philosophical thought, covering a wide scope of different contents that are linked through the common thread of the specifically Chinese worldview. The issue is divided in four sections, dealing with a wide assortment of different fields, ranging from traditional Chinese ethics, through political science and law,. The first two essays in this section deal with the important relation between tradition and the present era, elaborating on the question of how to reconcile ancient Confucian ethics, which still has a lot to say to the present globalized and often alienated world, with the modern idea of normative law that is based upon the concepts of justice and equality.

Both authors have treated this significant and topical question through the lens of the question whether it is right to cover up for family members who have committed a crime. Moreover, both deal with this question on the basis of a famous story from the Analects, in which Confucius clearly defends this position. A Neglected Aspect of the Confucian Conception of Filiae Piety raises several important questions regarding the correct interpretation of the anecdote, and some crucial terms it includes. He offers a detailed analysis of the related passage, embedding it into current scholarly debates evolving around the topic.

Nevertheless, both authors although each in his own way relate the discussion to the discourse of normative modern law and its underlying philosophy. However, in contrast to Huang s profound and complex analyses, Tseng illuminates a more general dimension of the problem, introducing and summarizing the main points of the dilemma in the wider context of this debate, which is actually rooted in a paradigmatic contradiction between the Confucian and Legalist theories. The evidence suggests that in fact these concepts might be rooted in a much earlier period than assumed in previous research.

In this article, the author explores the term Datong Great Unity through the lens of different pre-modern interpretations, focusing in conclusion upon its. Introduction role in the evolution of Modern Confucian discourse. In his article entitled A Tale of Two Utopias: The article focuses on the interpretation provided by Li Zehou, one of the most influential contemporary Chinese philosophers. The next section includes three articles, and deals with a broader range of ancient Chinese philosophy, seen through the lens of new discoveries and innovative approaches to its interpretation, including comparisons not only between the most important representatives of the time, but also between ancient Confucianism and early modern German philosophy.

It is entitled Classical Pre-Qin Philosophy: Comparative and Analytical Perspectives. An Analysis of the Guodian Wu Xing. In this essay, the author aims to prove that that the Guodian text on the five conducts Wu Xing consists of two separate but related essays that mirror the distinction between goodness the harmony of four conducts and virtue the harmony of all five conducts.

The second article in this section, In the Shadow of the Decay. The Philosophy of History of Mencius and Xunzi, was written by Dawid Rogacz and pertains to the relatively unknown realm of the classical Chinese philosophy of history. The author analyses the debate between Mencius and Xunzi from the viewpoint of their opinions on the nature of the historical process, aiming to illuminate the main differences between the two perspectives and clarify which had more impact on the later official Confucian philosophy of history.

Anja Berninger, the last author in this section, focuses in her contribution Kant, Xunzi and the Artificiality of Manners upon another important aspect of classical Confucian philosophy, namely on the rules and laws of classical ritual, especially regarding the meaning and social significance of manners and etiquette. In order to illuminate the important social function of these general social standards and their ethical dimensions, the author compares ancient Confucian approaches to this topic with Immanuel Kant s views about the ethical significance of manners.

The subject of the last section, entitled Unity of Skill and Art through the Lens of Zhuangzi s Philosophy, examines classical Chinese Daoism, focusing on different aspects of the work of its most famous representative, Zhuangzi. Through the analysis of this linkage, the author aims to explain how certain influential ideas have impacted or represented the relationship between the artist and the world in Chinese figurative aesthetics.

ASIAN STUDIES THINKING ACROSS THE BORDERS: PHILOSOPHY AND CHINA

Althoug the scope of this special issue is rather wide, I firmly believe that polylogues among different forms of intellectual creativity, as offered by the authors, are a good basis for further debates. As such, I hope our readers will enjoy this issue and find it inspiring for their thoughts and future debates about various intriguing ideas found in Chinese philosophy.

The contributions included in this issue are much more than simple new presentations of past ideas or interpretations of some particular philosophical problems that arise on a local level, in the scope of some exotic system of thought. If we consider their real value and significance within the framework of present global developments, they also enable us to carry out a better grounded and deeper reflection on the question what role contemporary reinterpretations of classical Chinese philosophy will play in the future processes of global developmental.

This passage has become the focus of a heated and prolonged debate among Chinese scholars in the last decade. A proper understanding of zhi, which is central to understanding this whole passage, is to straighten the crooked, or uprighten the non-upright. So what Confucius means is that the upright son ought to make his non-upright father upright; the best way to do so is to remonstrate his father against his wrongdoing, and the best environment for the successful remonstration can be provided by non-disclosure of his father s wrongdoing.

Introduction The Analects records a conversation between the governor of She and Confucius. The governor told Confucius, clearly with some pride, in our village there is an upright person named Gong. He bears witness against his father stealing a sheep.

Confucius responded, in my village, an upright person is different: As such, the controversy surrounding this passage is also one about the value of Confucianism in general, in both historical and contemporary contexts. In section 2, I shall briefly introduce the heated and prolonged debate on this passage among Chinese scholars in the last dozen or so years.

Section 3 will reveal an important aspect of Confucius idea of filial piety, children s remonstration with their parents committing wrongdoings, that has been largely neglected in the debate and yet is central to our understanding of this controversial passage. Then, in section 4, I shall attempt to provide an alternative interpretation of this passage by highlighting this neglected aspect of filial piety.

The whole essay will conclude with a brief summary of its main argument. A few others also joined the debate on both sides. These articles, together with some related ones, are collected in Guo I regard this as the first stage of the debate and edited a special issue of Contemporary Chinese Thought , including abbreviated English translations of selected articles, mostly from Guo , together with my own introduction. I also arranged a symposium on this topic in several issues of Dao: A Journal of Comparative Philosophy, starting with an article each by Liu and Guo, presenting their representative views on this debate Dao 6 1 , 1 37 , followed by a number of critical comments by primarily Western scholars Dao 7 1 , 1 55 and 7 2 , , and concluded with a response each from Liu and Guo Dao 7 3 ,.

On what seems to me. These articles are now collected in Deng This immediately triggered a series of responses by Guo and others see Guo ; Guo Wang Tangjia of Fudan University introduced this stage of debate to the English speaking world Wang The initiators of both debates are primarily Western-trained philosophers. Some of the articles at this stage of the debate were translated into English, with some abbreviation, and published, along with my introduction see Huang , in a special issue of Contemporary Chinese Thought , Critics of Confucianism often claim that, since Confucius himself regards honesty and uprightness as important moral virtues, he should praise the son who bears witness against his father stealing a sheep, rather than the son who does not disclose his father s wrongdoing.

The very fact that he does the opposite shows that Confucius puts family relations, wrongly, in the view of these critics, above the virtue of honesty and uprightness Liu , In contrast, defenders of Confucianism often emphasize the importance of the natural and genuine filial love a son feels toward his father, and claim that this is what Confucius means by uprightness. Thus the governor of She and Confucius seem to have two different understandings of uprightness.

On the one hand, uprightness means impartiality: They will bear witness against any wrongdoers, and so will not do anything differently if such people are their own family members. On the other hand, when Confucius says that uprightness lies in the son s not disclosing his father stealing a sheep, he is referring to the son s unconcealable genuine feeling of love toward his father Meng , ; see also Guo a, 6. In Liang s view, however, each of the above two senses is.

It thus seems that we are facing a dilemma. Defenders of Confucianism emphasize the importance of familial feelings. While there are a few good reasons for them to do so, none of them, understandably, seem convincing to critics of Confucianism. For example, it may be argued that for Confucius the family is the basic social unit. Thus to maintain a harmonious family is essential to maintaining a rational and ordered society with normal ethical relationships Guo , But this is not acceptable to critics of Confucianism.

For them, even if the mutual non-disclosure of wrongdoings among family members can indeed maintain a harmonious family, which they doubt, it cannot maintain a healthy society. If every family, which has a member who commits a wrongdoing, does it, no wrongdoers will be punished, and they and potential wrongdoers will be encouraged to commit wrongdoings. The result will be no justice in the society see Huang , Another common defense is to use the analogy of family love as the root of a tree, and love for others as its branches.

This defense is based on Analects 1. Filial piety and brotherly love are the root of the virtue of humanity Analects 1. Thus Mencius says that if you treat the aged in your family in a way befitting their venerable age, you will be able to extend it to the aged of other families; if you treat the young in your family in a way befitting their tender age, you will be able to extend it to the young of other families Mencius 1a7.

Thus, if the two come into conflict in a particular case, one s love for family members takes precedence over one s love for others, since the former is the root, and the latter its branches. When a branch is cut off, a new branch can grow as long as the root is preserved; however, if the root is cut, then not only can no new one-sided, and there is a third sense of zhi, which combines these two, and when Confucius says, in the same passage, that the understanding of zhi in our village is different, this third sense is used Liang , In my view, however, even when he says that zhi lies within the mutual concealment of wrongdoings among family members, Confucius also includes both meanings, which will be hereafter translated as uprightness.

Moreover, as I shall show below, for Confucius, a truly upright person is one who makes non-upright persons upright. Thus, when Confucius says that uprightness lies in a son s non-disclosure of his father s stealing a sheep, he implies that this is the best way to make his father upright. This defense, however, has failed to convince critics.

For them, just as a healthy branch grows only from a healthy root, moral relationships with people outside one s family can only develop from moral relationships within it. Just as we must fix the root if it has disease, not only for the sake of the branches growing from it, but also for its own sake, we also must correct the problem of a family member. If a family member does something wrong then we must address it, not only for the sake of our relationships with others, but also for the family member him- or herself.

Moreover, in order to correct the problem of this family member, it is not right for us to conceal it. Still another defense is based on legal or moral realism, according to which a law or a moral principle cannot require people to do what is not possible for them to do. Thus, even if a proposed law or moral principle by itself is right, it should not be adopted if what it requires is not something most people can do.

He further relates this idea to the issue of the governor of She s praise of the son s bearing witness against his father as being upright, saying that it was not, and is still not, a standard that most people can meet see Fan , 3; Yang , 8. This is essentially what Owen Flanagan calls the principle of minimal psychological realism, according to which we need make sure when constructing a moral theory or projecting a moral ideal, that the character, decision processing, and behavior prescribed are possible, or are perceived to be possible for creatures like us Flanagan , This defense, however, remains unconvincing for critics.

Suppose a morality does not require a son to disclose his parents wrongdoing because it is not something most people can do. If the upright Gong indeed does it, however, he must be praiseworthy, and perhaps more praiseworthy than someone who merely does what morality requires him or her to do, since what he does in this case is something that most people cannot.

While his action is not morally obligatory, it is supererogatory. However, clearly this is not how Confucius looks at what the upright Gong does. While I think that none of these Confucian justifications for emphasizing familial love are convincing to critics, I do not mean that those critics have provided justifications for prioritizing a broader love for non-family members that would be convincing to the defenders of Confucianism. However, I also suspect that the very notion that this Analects passage presents us with a dilemma is perhaps wrong, even though this is also what I once thought Huang , 6.

There are two reasons for my suspicion. First, as I argued elsewhere ibid. More importantly, a central component of Confucius conception of uprightness is that a person with this virtue is not only upright him- or herself, but also aims to make non-upright persons upright.

Redirects here:

In his commentary on Analects This is a feature of uprightness that is also highlighted by Confucius follower, Mencius. While saying that a person who is not upright himself or herself cannot make others upright Mencius 3a1 , Mencius emphasizes that an upright person makes the non-upright upright Mencius 3a4. To right the crooked is called uprightness Zuozhuang: Duke Xiang, Year 7.

If this is the case, Confucius conception of uprightness is not materially different from that held by the governor of She. Their disagreement is only about which action, to bear witness against one s father or not disclose his wrongdoing, is a better expression of such uprightness.

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Second, according to the common conception, the upright Gong puts social justice ahead of filial piety, while the person Confucius praises does exactly the opposite. This assumes a dichotomy between filial piety and social justice, at least in this particular case. However, while filial piety means to take care of our parents, in order to do so we need be concerned not only with their external wellbeing, but also with their internal well-being, which requires us to make sure that our parents do not do immoral things and, if they already have, that they correct themselves.

Filial piety in this sense is perfectly consistent with social justice or our love for people outside our family. Thus, to simply not disclose our parents wrongdoings, which causes harm to their internal wellbeing in addition to the harm to the external wellbeing of their victims, may be seen as offering our approval of their wrongdoings. This is not only not conducive to the enhancement of our parents internal wellbeing, but will, in contrast, encourage them to inflict further external harm to others and so cause further harm to their own internal wellbeing. Central to Lao s interpretation.

In other words, the moral principles in Confucianism, while universal, must function differently in different situations. Lao uses the analogy of the principle of fairness in treating workers moving stones. To treat them fairly does not mean to ask them to move the same amount of stones. Instead, it is only fair to ask them to move different numbers of stones according to their different abilities. Similarly, to treat people with uprightness does not mean to treat them in exactly the same way.

Instead, we need to take their uniqueness into consideration. Since a person s relationship to his or her parents is different from his or her relationship to strangers, when a parent and stranger commit the same wrongdoing, for example, when they each steal a sheep, an upright person does not treat them in the same way Lao , 6. I think Lao s approach is fundamentally correct. The question is that, while it is clear that a person s relationship to his or her father is different from his or her relationship to a stranger, and therefore, to be upright, one ought to act toward them differently if they both commit the same offenses, it is not clear how differently one should act.

Confucius thinks that a son ought not to disclose his father s wrongdoing, even though he perhaps ought to disclose that of a stranger s, but why does Confucius not think that the son ought to disclose his father s wrongdoing but not the stranger s? Lau does not answer this question. As this is a very rich concept, I shall limit my discussion only to the aspect that is most directly related to the question under discussion and yet has largely been neglected in related works for other aspects of filial piety, see Huang ,.

This gives the impression that to be filial and to be obedient are, if 3 Moreover, Lao points out there are two issues involved here. One is Confucius view about different functions of the same moral principle; the other is his view of the special father-son relationship. In Lao s view, even though we may not accept the latter, we should still accept the former.

In other words, Confucius view of the special father-son relationship is situational, and may not be applicable to the father-son relationship in contemporary society. This seems to imply that although it is right that in Confucius time a son ought to not disclose his father s stealing a sheep, it is not necessarily so today Lao , In the following, however, I shall make a more radical claim that even in contemporary society it is still right for a son not to disclose his father s wrongdoing.

It is certainly true that when Confucius talks about filial piety, he does include obedience to one s parents in normal cases. For example, Confucius says that one ought to know what parents think before they say it and do what they like and not do what they don t like Analects 2. In another place, Confucius says: Observe what your father has in mind when he is alive and observe what your father did after he dies. If you don t change your father s way for three years after he dies, you can be regarded as a filial son Analects 1.

For example, when Zigong, one of Confucius students, asks whether obedience to parents is filial piety, just like a minister s obedience to the king is loyalty, Confucius replies, How shallow you are! You don t understand. In ancient times, when a good king of a big state has seven ministers who dare to remonstrate, the king will not make mistakes; if a middle sized state has five remonstrating ministers, the state will have no danger; if a small state has three remonstrating ministers, the official salaries and positions can last.

If a father has a remonstrating child, he will not fall into doing things without propriety; and if a scholar has a remonstrating friend, he will not do immoral things. So how can a son who merely obeys the parents be regarded as being filial, and a minister who merely obeys the ruler be regarded as being loyal?

To be filial and loyal is to examine what to follow. Kongzi Jiayu 9; 57 5 4 There is disagreement about how to understand the first part of the passage. Lau, in his English translation of the Analects, also adopts this interpretation and translates this part as: Observe what a man has in mind to do when his father is living, and then observe what he does when his father is dead Lau , Chen Daqi compares these two interpretations and concludes that the interpretation adopted in this essay is more plausible see Chen , 10 I have already heard from you about loving parents, respecting parents, comforting parents, and establishing a good reputation to illuminate parents.

Now I would like to ask you, my master, whether it is also filial to obey parents. Confucius says, How can that be? How can that be? In ancient times, an emperor with seven remonstrating ministers would not lose the empire, even if the Way was not prevailing; a duke with five remonstrating ministers would not lose the state, even if the Way was not prevailing; a hereditary official with three remonstrating ministers would not lose his land, even if the Way was not prevailing; a scholar with remonstrating friends would be able to maintain a good reputation; a.

We ought to obey our parents only about right things, and should not obey when our parents ask us to do wrong things and should remonstrate with them against it when our parents themselves are doing wrong things. Later, Xunzi summarizes his ideas as follows: Therefore, it is not proper for a son to not obey what should be obeyed, and it is not loyal for a child to obey what cannot be obeyed.

It is great filial piety to understand when to obey and when not to obey in order to be reverent and respectful, loyal and trustworthy, and act with sincerity and carefulness. However, in the passage regarding remonstration quoted above, Confucius does not make any such distinction. Just as loyal ministers ought to remonstrate with their rulers, filial children ought to do so with their parents. This contradicts what is said in the Tan gong chapter of the Book of Rites, a passage often used by scholars claiming that Confucian filial piety is based on obedience, where it is stated that in serving parents, one ought to not disclose their wrongdoings and yet ought not to remonstrate with them against wrongdoings.

In serving rulers, one ought to remonstrate with them against wrongdoings and yet ought to disclose their wrongdoings. So when something is not right, then sons and daughters must remonstrate with their fathers, and ministers must remonstrate with their rulers. One ought to remonstrate whenever there is something immoral. How can obedience be regarded as filial piety?

Xiaojing 15; the same passage with a slight variance also appears in Xunzi Clearly, however, this passage does not represent Confucius view. In this respect, Analects 4. The first part of this passage is not very controversial. It says, when serving your parents, if they are wrong you ought to gently remonstrate with them. As such, this part of the passage means that children ought to remonstrate at the very beginning of their parents wrongdoing, as when the wrong action is completed, remonstration will serve no purpose see Cheng , I, however, in agreement with most commentators, still think it more appropriate to understand the character as softly or gently when remonstrating.

It is taken for granted that one ought to remonstrate before the wrongdoing is committed and not after, or even at the beginning of the wrongdoing being committed, if the aim is to ensure that one s parents do not do immoral things. Even so, this does not mean that remonstration has no role after the wrongdoing is committed; one ought still to remonstrate, with the aim of rectifying the wrong that has been done.

The question is thus how one ought to remonstrate, whether before or after the wrongdoing is committed. Clearly Confucius does not think that a filial child ought to shout at his or her parents. Instead, as is stated in the Book of Rites, one ought to remonstrate with low tone, nice facial expression, and soft voice Liji So this very first passage is rich in meaning and particularly significant to the issue we are concerned with here.

As we shall see in the next section, the last point is particularly relevant to our understanding of why one ought not to turn in one s father for having stolen a sheep. However, there are more scholarly disagreements on the next part of this Analects passage, which I shall translate as follows: This part is mainly controversial because in the original sentence the object of this verb, buwei, is not explicitly stated. Although the object of this verb, jing, is not explicitly stated either, there is no disagreement that it means parents; and since these two verbs are used together, it is natural to think that these two verbs have the same object.

Thus, according to this interpretation, this part of the passage ought to be understood as, when you realize that your will is not followed, you ought to remain reverent toward your parents and not to disobey them. Moreover, I believe that being reverent toward one s parents is conducive to one s continuing attempt to remonstrate with them.

By being reverent toward one s parents, the intimate relationship between parent and child can be preserved or enhanced, which creates the best environment for remonstrating with them. In this connection, Zhu Xi makes a very elegant and convincing argument. In his view, not going against has a double meaning: When our parents do not listen to our initial remonstration, it is wrong for us to stop remonstrating with them in order to avoid making them angry; it is also wrong to remonstrate with them in a way that makes our parents angry.

However, it is not in this chapter, number 12 in the extant edition, but instead appears in the second chapter Liji 2.

A filial son s remonstration aims at goodness and therefore should be done without quarrels with parents, as quarrels are the source of disorder Da Dai Liji However, as I discussed elsewhere Huang , 43 , Zengzi is criticized by Confucius for being too blindly obedient to his parents even when they are wrong, which actually causes harm, i. There are a couple of reasons for adopting this interpretation. There, Meng Yizi also asks about filial piety, and Confucius replies wu wei do not go against.

His student Fan Chi asks what this means. While we may all expect Confucius to reply do not go against your parents will, since he is talking about filial piety, he surprises us all by saying that when your parents are alive, serve them with propriety, and after they die, bury them with propriety and worship them with propriety Analects 2. So what he means by buwei is to not go against propriety instead of the will of one s parents. It would thus be inconsistent if Confucius, in Analects 4. Thus, for him, this part of the passage means that even if you are hit severely by your parents for your remonstration, you ought not to have any complaint.

This interpretation receives some support from the chapter in the Book of Rites that appears to be a paraphrase of Analects After the sentence about how to remonstrate with parents gently quoted three paragraphs back, it is stated that if your remonstration is not taken by your parents, you ought to remain reverent and filial. If they are happy, you ought to resume gentle remonstration; if they are not happy, however, instead of letting your parents cause harm to your neighbors, you ought to use an extreme form of remonstration.

If at this extreme form of remonstration your parents get angry and unhappy, hitting you hard with whips, you still ought not to complain about them; instead you ought to remain reverent and filial to them.

Both insist that if our remonstration is not taken, then rather than letting our parents commit the bad deed or even assisting them in doing so, we ought not to give up our efforts at remonstrating with them. It does add that if our continued gentle remonstration does not work and our parents 8 Guo Qiyong thus argues that here it also means to not go against rules of propriety Guo a, 8. Although this is not the interpretation I adopt here, the outcome is the same.

This is a very interesting point, and one that Confucius may well accept. Still the original Analects passage that we have been discussing does not mention stopping our parents from harming our neighbors and being hit by our parents because of our protests. I thus agree with most commentators who understand the passage to mean simply that children should continue to remonstrate with their parents.

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