This paper focuses on an early Chinese conception of genealogical argumentation in the late Warring States text Han Feizi and a possible response it has to the problem of genealogical self-defeat as identified by Amia Srinivasan —i.e., the genealogist cannot seem to support their argument with premises their interlocutor or they themselves can accept, given their own argument. The paper offers a reading of Han Fei’s genealogical method that traces back to the meditative practice of an earlier Daoist text the (...) Zhuangzi and its communicative strategy, providing a conception of genealogy aimed at undoing fixations on political systems in order to bring about a more adaptive state—specifically, genealogy that does not require epistemological commitment to its premises. (shrink)

Confucian education is often associated with rote-memorisation that is characterised by sheer repetition of facts with no or little understanding of the content learnt. But does Confucian education necessarily promote rote-memorisation? What does Confucius himself have to say about education? This article aims to answer the above questions by examining Confucius’ concept of si based on a textual study of the Analects. It is argued that Confucius’ concept of si primarily involves an active inquiry into issues that concern one’s everyday (...) life, promotes inferential thinking, and facilitates self-examination. Far from advocating rote-memorisation, Confucius highlights the need for us to take ownership of our own learning, engage in higher order thinking, and reflectively apply the lessons learnt in our lives. (shrink)

There have been questions that are directed toward the outcome of using an exemplar in moral and character education. Meanwhile, the role of the narrative in the context of moral and character education has often been viewed as being didactic and being used to indoctrinate moral lessons only. On the other hand, some scholars have also attempted to explore the significances of the exemplar and the narrative for moral and character education. In classical Confucianism, the exemplar refers to the Junzi. (...) Moreover, there were many narratives concerning the lives of the exemplars mentioned by Confucius, Mencius and Xunzi for their students to emulate and aspire to. This paper argues that the utilization of the exemplar and the narrative in classical Confucianism can offer us another perspective for conducting moral and character education. This paper firstly illustrates the notion of the Junzi as an exemplar in classical Confucianism. Then, it explores the role of the narrative of the Junzi as an exemplar in classical Confucianism. Lastly, it discusses its four implications for moral and character education, comprising: (1) assisting students to discover the commonality of their exemplars and themselves as the starting point to emulate their exemplars; (2) helping students to build their morality and character through their interaction with ‘many others;’ (3) guiding students to create a proper narrative of themselves to form an integrative view of their lives; and (4) emphasizing the exemplary function of the teacher in moral and character education. (shrink)

There have been questions that are directed toward the outcome of using an exemplar in moral and character education. Meanwhile, the role of the narrative in the context of moral and character education has often been viewed as being didactic and being used to indoctrinate moral lessons only. On the other hand, some scholars have also attempted to explore the significances of the exemplar and the narrative for moral and character education. In classical Confucianism, the exemplar refers to the Junzi. (...) Moreover, there were many narratives concerning the lives of the exemplars mentioned by Confucius, Mencius and Xunzi for their students to emulate and aspire to. This paper argues that the utilization of the exemplar and the narrative in classical Confucianism can offer us another perspective for conducting moral and character education. This paper firstly illustrates the notion of the Junzi as an exemplar in classical Confucianism. Then, it explores the role of the narrative of the Junzi as an exemplar in classical Confucianism. Lastly, it discusses its four implications for moral and character education, comprising: (1) assisting students to discover the commonality of their exemplars and themselves as the starting point to emulate their exemplars; (2) helping students to build their morality and character through their interaction with ‘many others;’ (3) guiding students to create a proper narrative of themselves to form an integrative view of their lives; and (4) emphasizing the exemplary function of the teacher in moral and character education. (shrink)

The research reflects the philosophy of vitality, mortality, and immortality, based on the mystical life and theories of Hryhoriy Skovoroda and Confucius. What connects these two philosophers from different epochs and parts of the world? What makes them always stay interesting for each new generation? And what are their ideas still provoking plenty of interpretations? Dealing with real philosophy, there are always more questions than answers. We can never be sure whether the true ideas of the teachings of the philosophers (...) of such high level were revealed or stayed mysterious secrets for the next generations. But we hope to analyze the tips, given by the great minds, to find out someday the clues to the actual problems for humankind of any century: What is the sense of life? Where can we find happiness? Is it possible to predict death? Are there any possibilities for becoming immortal? This study is focused on investigating the possible answers to all these questions, using modern discoveries of American scientists and the clues left for us in the legacy of the philosophers beyond time and space: Hryhoriy Skovoroda and Confucius. (shrink)