The Propriety of Confucius: A Sense-of-Ritual

Hagen, Kurtis

doi:10.1080/09552360903577576

Cited by 20 publications

(4 citation statements)

References 11 publications

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“…4. Commenting on 3.15, Hagen (2010) notes that 'Confucius's conduct was ritually appropriate (li ) in the sense that this was a situation in which being inquisitive, and genuinely acting accordingly, expressed a proper sense-of-ritual. More generally, the point could be that one has to be deferential when one is in unfamiliar surroundings.…”

Section: Besides the Top Performers Namely Shanghai-china South Kormentioning

confidence: 98%

Beyond Rote-Memorisation: Confucius’ Concept of Thinking

Tan

2014

Educational Philosophy and Theory

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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 (thinking) 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 rotememorisation, 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.

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Section: Besides the Top Performers Namely Shanghai-china South Kormentioning

confidence: 98%

Beyond Rote-Memorisation: Confucius’ Concept of Thinking

Tan

2014

Educational Philosophy and Theory

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“…Previous research has identified specific cultural values among Chinese families that have direct relevance to parents’ emotional expressivity. The Confucian value of self-restraint or regulation ( yue 约) is viewed as a critical element in allowing one to conform to social norms ( li 礼) (Hagen, 2010), and has been applied to controlling one’s emotions in the interests of the group (Chen, Zhang, Chen, & Li, 2012; Luo, Tamis-Lemonda, & Song, 2013). Similarly, the value of harmonious interpersonal relationships ( he 和) can be expressed by emphasizing the collective needs of the group, rather than those of the individual (Tamis-Lemonda et al, 2008).…”

Section: Cultural Orientations and Emotional Expressivity In Immigranmentioning

confidence: 99%

Section: Cultural Orientations and Emotional Expressivity In Immigranmentioning

confidence: 99%

Cultural Values, Social Status, and Chinese American Immigrant Parents’ Emotional Expressivity

Chen

Zhou

2018

Journal of Cross-Cultural Psychology

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Cultural values and social status are two salient factors in the psychological experiences of immigrant families, and both have been associated with immigrant parents’ patterns of emotional expression in previous studies. The present study examined how endorsement of cultural values (collectivism and conformity) and social status were uniquely associated with immigrant parents’ emotional expressivity in the family. First-generation Chinese American immigrant parents (N = 239, 80% mothers; M = 41.31 years old) of elementary-age children reported on their endorsement of values of collectivism and conformity, their patterns of emotional expressivity in the family context, and their family income and education levels. Path analyses indicated unique positive associations between family income and all domains of parents’ emotional expressivity and negative associations between family income and parents’ endorsement of collectivism and conformity. Parents’ endorsement of collectivism was negatively associated with negative-dominant expressivity. We discuss implications of our findings for theories of culture and emotion, as well as for future intersectional approaches with Asian American populations.

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“…David L. Hall and Roger T. Ames explain that yi “insures the personal investment of meaning and tradition” and such investment prevents “blind compulsion of repetition and continuity” and “bondage to empty forms” (109). Similarly, Kurtis Hagen defines it as a “sense‐of‐moral fittingness” and sees both yi and li as “at least in part, embodied dispositions” (“Propriety of Confucius”, 15), allowing for li practices to evolve over time (16–17). But as Hagop Sarkissian has noted, yi seems to be an attribute of actions rather than people, and it tends to apply to situations in which there is no adequate li to guide one's behavior (112).…”

Section: In the Analectsmentioning

confidence: 99%

Li(Ritual) in Early Confucianism

Radice

2017

Philosophy Compass

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Li 禮 (translated variously as "ritual", "etiquette", or "propriety") plays a central role in early Confucianism, but its complexity is not always fully understood. At first glance, it may seem as if li behaviors are merely attempts to promote conservative practices from the idealized Chinese past. However, by examining the nature and function of li, as described the Analects (Lunyu 論語) and the Xunzi 荀子 (two key texts in the early Confucian tradition), it becomes overwhelmingly apparent that li is a much more complicated phenomenon. Li actually plays key roles within the interconnected fields of Confucian ethics, religion, and politics and often adds aesthetic elements to these areas of thought. As such, it is as much a source of Confucian innovation as it is a tool for promoting reverence for the past.

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The Propriety of Confucius: A Sense-of-Ritual

Cited by 20 publications

References 11 publications

Beyond Rote-Memorisation: Confucius’ Concept of Thinking

Beyond Rote-Memorisation: Confucius’ Concept of Thinking

Cultural Values, Social Status, and Chinese American Immigrant Parents’ Emotional Expressivity

Li(Ritual) in Early Confucianism

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