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Confucian propriety and ritual learning : a philosophical interpretation / Geir Sigurðsson.

By: Material type: TextTextSeries: SUNY series in Chinese philosophy and culturePublisher: Albany, NY : State University of New York Press, [2015]Description: 1 online resourceContent type:
Media type:
Carrier type:
ISBN:
  • 9781438454429
  • 1438454422
  • 9781438454405
  • 1438454406
Subject(s): Genre/Form: Additional physical formats: Print version:: Confucian propriety and ritual learningDDC classification:
  • 181/.112 23
LOC classification:
  • B127.C65 G45 2015eb
Other classification:
  • online - EBSCO
Online resources:
Contents:
""Contents""; ""Acknowledgments""; ""Introduction""; ""Interpretive Viewpoints and Prejudgments""; ""Subjective Objectivity and Hermeneutic Productivity of Cultural Distance""; ""Chinese Culture, Ritual Propriety, and the Importance of Learning""; ""The Modern Opprobrium of Ritual and the Confucian Tradition""; ""1. First Assemblage: Tradition and Timeliness""; ""From Aversion to Rehabilitation: The Modern Discourse on Tradition""; ""Tradition as Dao : The Early Confucian Approach to Tradition""; ""The Temporal Sequence of Practice and the Chinese Notion of Time""
""Internalization and Efficacy: Li ç?®, Yue æ??, De å?·, and Ren ä»?""""Education as Exhortation and Personal Cultivation""; ""Concluding Remarks""; ""Notes""; ""Literature Cited""; ""Index""
Summary: A reconsideration of the Confucian concept li (ritual or ritual propriety), one that references Western philosophers as well as the Chinese context. Geir Sigurðsson offers a reconsideration of li, often translated as "ritual" or "ritual propriety," one of the most controversial concepts in Confucian philosophy. Strong associations with the Zhou period during which Confucius lived have put this concept at odds with modernity's emphasis on progressive rationality and liberation from the yoke of tradition. Sigurðsson notes how the Confucian perspective on learning provides a more balanced understanding of li. He goes on to discuss the limitations of the critique of tradition and of rationality's claim to authority, referencing several Western sources, notably Hans-Georg Gadamer, John Dewey, and Pierre Bourdieu. An exposition of the ancient Chinese worldview of time and continuous change further points to the inevitability of li's adaptable and flexible nature. Sigurðsson argues that Confucius and his immediate followers did not endorse a program of returning to the Zhou tradition, but rather of reviving the spirit of Zhou culture, involving active and personalized participation in tradition's sustention and evolution.
Holdings
Item type Current library Call number URL Status Notes Barcode
eBook eBook Biblioteca "Angelicum" Pont. Univ. S.Tommaso d'Aquino Nuvola online online - EBSCO (Browse shelf(Opens below)) Online access Not for loan (Accesso limitato) Accesso per gli utenti autorizzati / Access for authorized users (ebsco)937620

Includes bibliographical references and index.

Print version record.

""Contents""; ""Acknowledgments""; ""Introduction""; ""Interpretive Viewpoints and Prejudgments""; ""Subjective Objectivity and Hermeneutic Productivity of Cultural Distance""; ""Chinese Culture, Ritual Propriety, and the Importance of Learning""; ""The Modern Opprobrium of Ritual and the Confucian Tradition""; ""1. First Assemblage: Tradition and Timeliness""; ""From Aversion to Rehabilitation: The Modern Discourse on Tradition""; ""Tradition as Dao : The Early Confucian Approach to Tradition""; ""The Temporal Sequence of Practice and the Chinese Notion of Time""

""Internalization and Efficacy: Li ç?®, Yue æ??, De å?·, and Ren ä»?""""Education as Exhortation and Personal Cultivation""; ""Concluding Remarks""; ""Notes""; ""Literature Cited""; ""Index""

A reconsideration of the Confucian concept li (ritual or ritual propriety), one that references Western philosophers as well as the Chinese context. Geir Sigurðsson offers a reconsideration of li, often translated as "ritual" or "ritual propriety," one of the most controversial concepts in Confucian philosophy. Strong associations with the Zhou period during which Confucius lived have put this concept at odds with modernity's emphasis on progressive rationality and liberation from the yoke of tradition. Sigurðsson notes how the Confucian perspective on learning provides a more balanced understanding of li. He goes on to discuss the limitations of the critique of tradition and of rationality's claim to authority, referencing several Western sources, notably Hans-Georg Gadamer, John Dewey, and Pierre Bourdieu. An exposition of the ancient Chinese worldview of time and continuous change further points to the inevitability of li's adaptable and flexible nature. Sigurðsson argues that Confucius and his immediate followers did not endorse a program of returning to the Zhou tradition, but rather of reviving the spirit of Zhou culture, involving active and personalized participation in tradition's sustention and evolution.