Search Results (17)

This article examines the concept of ming 命 (mandate/command or fate/destiny) in the Analects, Mencius, and Zhuangzi, exploring its relationship to tian 天 (Heaven). Across these works, ming retains an intrinsic connection to tian—an inviolable cosmic force beyond human control. All three texts exhibit profound reverence and submission to tian, acknowledging the boundary between human control and cosmic inevitability, yet, at the same time, advocating active alignment with tian’s ordained patterns. In the Analects, a central tension emerges between tian’s teleological purpose—centered on preserving human culture and ethical cultivation—and the seemingly arbitrary fluctuations of individual fate, particularly regarding lifespan and personal fulfillment. This tension persists in the Mencius, articulated as a conflict between the political disorder of Mencius’ contemporary era and tian’s normative moral order. The Zhuangzi, by contrast, resolves this tension through advocating for withdrawal from the political life, as well as a radical reinterpretation of tian. Stripping tian off the Confucian moral–cultural imperatives, the text deconstructs dichotomies like life and death, championing inner equanimity via flowing with the cosmic transformation. Full article

Aside from a few passages addressing animals or the environment, Confucian philosophy appears to lack an environmental ethics perspective. Li Zhehou’s (李澤厚) contemporary work in Confucian philosophy continues this lacuna by limiting his understanding of community to the human realm. Using the common liberal humanism that limits moral actions to the interpersonal human realm misses the importance of inclusive moralities such as animal rights and environmental ethics. I propose that if we return to the original shared common cultural roots of Confucian and Daoist philosophy that a Confucian understanding of the natural world can embrace the non-human environment within the scope of Confucian morality. Extricating ideas from the Yijing, the Shijing, Xunzi, Dong Zhongshu, Wang Chong, and later scholars, the concept of the mutual resonance and response (ganying 感應) between the natural world and humans developed into the unity of heaven and humanity (tianren heyi 天人合一). An inclusive Confucian depth ecology opens new ways of thinking that can be deployed to envision deeper dimensions for understanding the self’s inner life, its connections to the outer life of the self–other relationship, and its extension to a kin relationship with the environment. This paper explores how these old and new ways of thinking can change our behavior and change our moral interactions with others including the environment and thereby enhancing freedom as an achievement concept derived from graceful moral action. Full article

This paper explores how the interpretations of the phrase “tian you qi zhong 天誘其衷” in the Zuozhuan 左傳 (The Zuo Commentary) have changed over time. These changes reflect early Confucian perspectives on the relationship between Heaven and humanity. By examining the polysemous terms (you 誘 and zhong 衷) and by comparing transmitted texts with excavated manuscripts (e.g., Guodian 郭店, Shangbo 上博, and Tsinghua corpora), the paper demonstrates a vital dilemma in early Chinese philosophy: whether Heaven endows moral qualities or simply awakens the innate dispositions of human beings. The paper traces the moralization of tian 天 (Heaven) from the Shang 商 dynasty’s theocentric worldview to the Zhou’s 周 focus on ethical responsibility, showing how the Zuozhuan bridges archaic religious beliefs and emerging Confucian humanism. Traditional commentaries read tian you qi zhong as Heaven “bestowing goodness” or “guiding moral intention,” while the manuscript evidence suggests that the phrase actually meant Heaven “descending its heart or will” to attune human affairs to the cosmos. Han exegetes redefined the term you as pedagogical guidance due to Confucianism’s growing emphasis on self-cultivation. By contextualizing the phrase at a larger backdrop of discussions of the Mandate of Heaven (tianming 天命) and moral cultivation, the study contends that early Confucians transformed tian from a deity figure to a moral principle dwelling in the human capacity, integrating religious reverence and ethical emancipation. This interdisciplinary approach studies ongoing scholarly discussions on the interrelationship between religion, ethics, and philosophy in early China. Full article

Although Wang Fuzhi is considered an important summarizer of Song–Ming Neo-Confucianism, his criticism of the traditional relationship between Heaven and human (tian ren guan xi 天人关系), especially the ensuing religious implications, has not been thoroughly examined. This essay aims to illustrate his reconstruction of Confucianism’s Heaven–human relationship and its ideal this-worldly religious way of life. He believed that Confucianism’s theory of human nature was based on the vision of man and that it was wrong to establish a static theory of human nature with the perspective of Heaven. The Heaven–human relationship is similar to that between father and son, which is different in form and separate in essence (xing yi zhi li 形异质离) and can only be balanced in a dynamic relationship. In addition, he pointed out that the traditional static relationship would lead to hypocrisy and asserted that this tendency might destroy this-worldly life of Confucianism. He attempted to integrate the different degrees of understanding of the Heaven–human relationship into a holistic and historical way of life through the Confucian classics. This-worldly life is continually aware of its own ephemerality through the feeling of the Heaven–human relationship as well as the transmission of experience. The historical life of a particular this-worldly religion is thus established. Full article

Dongba painting is an ancient art form created by the ancestors of the Naxi people. As a masterpiece of Dongba scroll painting, The Road to Heaven, exemplifies the simplicity and beauty of the primitive Dongba religion and stands as a unique treasure within Naxi painting, possessing significant value for both art and religious research. The Road to Heaven serves as an essential religious ritual artifact in the Dongba religion of the Naxi people. Utilizing the format of a long scroll painting, it depicts the Naxi people’s reflections on the origins of life; the relationships between humans, nature, and society; and the exploration of life’s ultimate destiny, thereby presenting a distinctive worldview. This article constructs a theoretical analysis framework based on an iconographic study of The Road to Heaven, exploring the unique artistic representation, aesthetic spirit, worldview, and religious origins of the Naxi people to gain a deeper understanding of the construction of their spiritual homeland. At the level of pre-iconographic description, this article primarily analyzes the subject matter and contents of The Road to Heaven, the materials employed in the painting, and its artistic features. The iconographic analysis examines the thematic elements of The Road to Heaven; the virtual world structure of the Dongba religion’s imagined realms of gods, humans, and spirits; and its simple, natural, vivid, and imaginative aesthetic style. At the level of iconological interpretation, in this article, the characteristics of the religious beliefs shown in The Road to Heaven and the main factors influencing its aesthetic spirit are analyzed. We reveal that although the Dongba religion intersects and integrates with Tibetan Buddhism, Mahayana Buddhism, Daoism, and other ideologies and cultures, ancestor worship remains a dominant force guiding Naxi behavior. The unique natural environment, historical migrations, and multicultural exchanges of the Naxi people are the primary factors shaping their aesthetic spirit. By systematically analyzing The Road to Heaven from the perspective of iconology, this study provides evidence of its profound connections with Naxi social history, offering a more comprehensive view of the Naxi people’s aesthetic spirit and cultural connotations while presenting new approaches for researching The Road to Heaven. Full article

In a modern world dominated by individualism, reproduction has become a difficult choice for individuals. The traditional reasons for reproduction have lost their appeal. For individuals, the meaning of reproduction has become a question. Confucian understandings of the universe and the individual provide insight to address the challenge. Dong Zhongshu’s theory of “humans are born of tian” and the concept of deriving benevolence from Heaven deeply appreciate the cosmic virtue of natural generation, establishing a meaningful connection between Heaven and humanity, and offering a cosmic perspective to understand the meaning of human life beyond blood relations. Mencius’s theory of human nature opens up multiple possibilities for the establishment of individual subjectivity, alleviating the potential tension in parent–child relationships from an individualistic perspective. Confucian rituals, through traceable bloodline genealogies, imbue individual life with meaning, and within this context, reproduction is given significance. Full article

By examining the evolution of pre-Qin Confucian thought on the Heaven–human relationship, and a new interpretive perspective can be applied to understanding ethical relations within pre-Qin Confucianism. In the pre-Classical period, the absence of scientific explanations for human origins shrouded these origins in mysticism, leading to practices such as totem worship, ancestor worship, and the worship of Heaven. However, through continuous exploration of the Heaven–human relationship, pre-Qin Confucians began to liberate human rights from divine authority, highlighting a profound sense of humanism. In light of this transformation, this paper aims to address three key questions: first, what distinctions did pre-Qin Confucians draw between humans and animals, and how did they emphasize individual human value? Second, how did pre-Qin Confucians transform ancestor worship through the traditions of Li and Yue? Third, how did the focus of pre-Qin Confucians shift from Heaven back to humanity? These three research areas are crucial for analyzing how the ethical relations of pre-Qin Confucianism closely integrated with political order. This exploration not only illuminates the philosophical evolution of the period but also offers a deeper understanding of how early Confucianism laid the groundwork for the interplay between personal value and societal responsibilities. Full article

The 17th and 18th centuries were a period of extensive cultural interaction between China and the West, and also the beginning of Chinese poetry translation in the West. Jesuit missionaries were pioneers in introducing Chinese poetry to Europe. Influenced by the Confucian poetic thought of Siwuxie 思無邪 (no depraved thoughts) and Ricci’s accommodation strategy, the Jesuits translated poems from the Shangshu 尚書, the Shijing 詩經, and the Emperor Qianlong’s Imperial Odes on Shengjing 禦制盛京賦, as well as works by Fan Zhongyan 范仲淹, Du Fu 杜甫, Shao Yong 邵雍, and even the poems in the exhortations of the Ming and Qing dynasties into European languages. These poems predominantly dealt with themes of moral education, the image of virtuous monarchs, and the Chinese concept of the Heaven–human relationship. Through intentional omissions and rewriting, the Jesuits incorporated their religious and political views into the Chinese poetry. Their translated works not only enriched European knowledge of Chinese culture but also demonstrated the complexity of Chinese–Western cultural exchange. Full article

In the interiors of ancient Huizhou buildings in China, a profusion of wood carvings are employed for decoration, with traditional research interpreting their function from decorative and aesthetic perspectives. However, this research suggests that the role of Huizhou wood carvings in interior spaces surpasses mere decoration; they enhance the expression and experience of spatial concepts through narrative imagery. By analyzing the mechanism and intrinsic logic behind the spatial concepts formed in Huizhou residential buildings, this study investigates how wood-carving imagery contributes to shaping spatial concepts through narrative techniques, as well as their creativity and expressiveness in architectural design. Utilizing literature reviews, field surveys for case selection, and case analysis methods combined with observation, interviews, and measurements, this research ultimately employs image analysis to interpret the narrative structures and styles of wood-carving imagery in detail. This study reveals that (1) the spatial concepts of Huizhou residential buildings are influenced by traditional thought, social culture, and other factors, leading to an interweaving of material, cultural, and social spaces that results in a spatial concept characterized by harmony between heaven and humanity, clear hierarchy, and orderliness; (2) Huizhou wood-carvings, through their narrative images, actively engage in the production of spatial concepts, employing thematic juxtaposition narrative modes and utilizing singular-scene narration, composite-scene narration, and cyclical narration to articulate these concepts. These findings significantly deepen our comprehension of the relationship between the spatial concepts of Huizhou’s traditional residential architecture and social culture. By integrating cultural elements with spatial production theory, this research addresses the limitations of existing studies and augments their theoretical interpretative power. Additionally, clarifying the connection between the cultural elements of wood-carving imagery and the formation of spatial concepts offers a novel perspective on the study of Huizhou wood carvings, moving beyond their longstanding categorization as purely decorative elements. Full article

Juedi Tiantong occurred in ancient China and was the critical foundation for understanding the relationship between Tian and man in China. From the perspective of conceptual history, Juedi Tiantong not only shaped the metaphysical dimension of the concept of Tian, but also transformed the original religious form of communication between man and natural gods into the unity of human nature and Tiandao, which liberated the relationship between Tian and man from the religious field. Therefore, Juedi Tiantong should be regarded as the critical basis of the unity of heaven and man in Chinese philosophy. Furthermore, as an important religious revolution, Juedi Tiantong also affected people’s understanding of nature, which was mainly reflected in the recognition of astronomy and calendar reform. In ancient China, it was difficult to distinguish between humanity and astronomy, science and religion, and rationality and divinity. In this case, Juedi Tiantong also abstracted Tian, originally representing the physical sky, into a metaphysical concept. Accordingly, the concept of Tian in Chinese philosophy has not developed the same meaning of nature as Western civilization. Full article

The Jesuit missionary in Fujian, Giulio Aleni, ingeniously integrated Christian teaching concerning the soul into the traditional Chinese understanding of human nature. He adeptly reconciled the Christian notion of the soul, created by God, with the neo-Confucian belief in human nature bestowed by heaven. However, during the late Ming period, Chinese Buddhist thinkers held a contrasting perspective rooted in the Buddha-nature theory. According to this theory, Buddha-nature is intrinsic to every sentient being, devoid of a Creator. This fundamental discord in the understanding of human nature sparked intense debates between Jesuit missionaries and Buddhists in the Fujian–Zhejiang regions. These debates probed intricate themes, ranging from the ontological origin of nature to the associated soteriology surrounding human nature, as well as the hierarchical relationships between humans and other sentient beings. Full article

Despite his significant influence, Wang Fuzhi’s perspective on Catholicism and its actual impact on his philosophical outlook have yet to be thoroughly examined. This essay aims to delve into this topic and elucidate Wang’s attitude toward Catholicism, highlighting its evolution over time. In his earlier ideological developments, Wang Fuzhi adopted a staunchly critical approach to Catholicism, primarily from an ethical standpoint and through the lens of the Hua-Yi differentiation (hua yi zhi bian 华夷之辨). He perceived Catholicism as a doctrine of Yi 夷, lacking an understanding of the proper human place within relationships. Moreover, he pointed out that Catholicism was characterized by dogmatic adherence, in contrast to the Confucian emphasis on embodying the “mean” (Zhong 中) in practical terms. However, in his old age, Wang Fuzhi’s perspective underwent a subtle shift, spurred by the astronomical observations conducted by missionaries like Matteo Ricci. This shift prompted him to re-evaluate the Confucian concept of heaven and led him to assert that certain Catholic practices were essentially endeavors of “investigating things” (gewu 格物). This reinterpretation encouraged individuals to explore the significance of engaging with the external world—a facet often overlooked in the context of Song-Ming Neo-Confucianism. Wang Fuzhi embarked on an endeavor to integrate Catholicism into the Confucian framework. He identified select Catholic ideas that aligned with his own viewpoint and incorporated them into the doctrine of qi. Despite his lifelong dedication to Confucianism, the challenges posed by Catholicism and the activities of missionaries compelled him to reassess and, in some instances, embrace new ideas that deviated from his predecessors’ stance. Full article

Blackberries are a valuable crop that has a positive effect on human health due to its fruits’ antioxidant and antihyperglycemic properties. The main goal of the research was to compare the fruit parameters of modern blackberry varieties. The experiment involved six varieties of blackberries: ‘Natchez’, ‘Loch Tay’, ‘Brzezina’, ‘Black Gem’, ‘Heaven Can Wait’, and ‘Ouachita’. The data were collected in 2021–2022 in the Rostov region of Russia. On one hectare, 3000 plants with trellises were planted. To prevent winter damage, the plants were covered for the winter period with a non-woven covering material with a density of 60 g/m². To assess the quality of the fruits, harvesting was carried out from seven to nine in the morning once every 5–6 days. The results showed that the most productive varieties are the ‘Loch Tay’ (4.8 kg/bush), ‘Black Gem’ (4.2 kg/bush), ‘Heaven Can Wait’ (3.9 kg/bush), and ‘Ouachita’ (3.8 kg/bush) varieties. The heaviest fruits are as follows: ‘Natchez’ (13.3 g), ‘Black Gem’ (11.2 g), and ‘Ouachita’ (10.3 g). The varieties with the highest amount of sugar are the following: ‘Black Gem’ (14.7 Brix), ‘Ouachita’ (13.4 Brix), ‘Loch Tay’ (12.9 Brix), and ‘Heaven Can Wait’ (11.6 Brix). In terms of the combination of the parameters, the most promising varieties for industrial production in this region are the ‘Ouachita’, ‘Black Gem’, ‘Loch Tay’, and ‘Heaven Can Wait’ varieties. Medium and strong relationships were established between the parameters of the fruits and the elemental composition of the leaves. During the study, we also developed systems of equations for predicting the parameters of a berry based on the content of one or another macro and microelement of a leaf; these systems are suitable for both the manual calculations in nurseries and the correcting of programs for the automated determination of fruit quality and the calculation of productivity in large industrial farms. The obtained data will make it possible to increase the blackberry production area in Russia from 4.34% to 22.06% in various growing regions. Full article

The revolutionary development of human knowledge and the fundamental change of human civilization are impelled by the transformation of the scientific paradigm. We have enough reason to regard the middle of the 20th century as the beginning of a new human era. Since then, a new scientific and technological revolution has brought mankind into the new era of information civilization, accompanied by the rise of the information paradigm. This paper will be presented in the following four aspects: the information paradigm; the unified relationship of inner fusion of human knowledge developing patterns; the unified information science between heaven and earth; and a rationally constructed philosophy of information, which is the philosophical basis for establishing a unified information science. Full article

The mutual reception of the Eucharist is a key issue in contemporary Christian unity. As a landmark document in Christian unity, the Lima document provides a profound exposition of the Eucharist. According to this article, eucharistic communion in the Lima document is expressed in three themes: “Communion with Christ”, “Communion of the Faithful”, and “Meal of the Kingdom”. Within these three themes, there are three groups of relationships: the relationship of mutual participation between the faithful and Christ, and the relationship of “demonstrate” and “effect” between the Eucharist and the oneness of the Church. Moreover, in the connotation of the banquet, there is the relationship of “foretaste” between the Eucharist and the Kingdom of God. Further, in my opinion, the concept of “eucharistic communion” is developed into a “theology of harmony”, namely, “the harmony between heaven and humans”, “the harmony between people and people”, and “the harmony between heaven and earth” in the Lima document. Full article