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Cardinal virtues in early Confuciani...

Wang, Xiaohong.

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Cardinal virtues in early Confucianism: A study in the light of the Guodian texts.

紀錄類型:	書目-語言資料,印刷品 : Monograph/item
正題名/作者:	Cardinal virtues in early Confucianism: A study in the light of the Guodian texts./
作者:	Wang, Xiaohong.
面頁冊數:	174 p.
附註:	Source: Dissertation Abstracts International, Volume: 68-03, Section: A, page: 1025.
Contained By:	Dissertation Abstracts International68-03A.
標題:	Religion, General. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=3257524
ISBN:	9781109955002

Cardinal virtues in early Confucianism: A study in the light of the Guodian texts.
Wang, Xiaohong.

Cardinal virtues in early Confucianism: A study in the light of the Guodian texts. - 174 p.

Source: Dissertation Abstracts International, Volume: 68-03, Section: A, page: 1025.

Thesis (Th.D.)--Boston University School of Theology, 2006.

This study explores the early Confucian cardinal virtues in light of the bamboo scripts excavated in Guodian, China. Previous works concerning Confucian virtues have been mainly studies of particular items of virtues. This work, by contrast, addresses the models of Confucian cardinal virtues as a whole, articulating the general foundation of Confucian moral discourse. It is the first endeavor to draw upon Guodian documents on the subject of virtues.

ISBN: 9781109955002Subjects--Topical Terms:

1017453
Religion, General.

Cardinal virtues in early Confucianism: A study in the light of the Guodian texts.
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245 1 0 $a Cardinal virtues in early Confucianism: A study in the light of the Guodian texts.
300 $a 174 p.
500 $a Source: Dissertation Abstracts International, Volume: 68-03, Section: A, page: 1025.
500 $a Adviser: Chai-sik Chung.
502 $a Thesis (Th.D.)--Boston University School of Theology, 2006.
520 $a This study explores the early Confucian cardinal virtues in light of the bamboo scripts excavated in Guodian, China. Previous works concerning Confucian virtues have been mainly studies of particular items of virtues. This work, by contrast, addresses the models of Confucian cardinal virtues as a whole, articulating the general foundation of Confucian moral discourse. It is the first endeavor to draw upon Guodian documents on the subject of virtues.
520 $a Following the introduction (chapter 1), chapter 2 characterizes Confucian ethics, in comparison with its Western counterpart, as a system of virtue ethics. Part of the interest of this study is to show the contribution of Confucian virtues to the theories of virtue ethics.
520 $a Chapters 3, 4, and 5 examine the models of cardinal virtues in the early Confucian classics, namely, the Analects, the Guodian texts, and the book of Mencius. These chapters not only explore the meanings of various virtues, but also explicate the transition of the ideas of virtues in this early period of development. In particular, this study demonstrates Guodian documents as a newly discovered link between the thought of Confucius and that of Mencius.
520 $a Chapter 6 traces the elusive theme of transcendence in the development of virtues and affirms the connection between the transcendental dimension and the facets of Confucian virtues. By discussing the re-discovered virtue sheng (sagacity) in the Guodian materials, this study uncovers a close connection between the idea of ming (destiny or mandate) and that of sheng, thus showing the constant presence of the transcendent theme throughout the development of virtues.
520 $a Chapter 7 concludes the dissertation with a discussion of the idea of immanent transcendence to highlight the peculiarity of Confucian transcendence. While the immanent and the transcendent are often considered opposites in the West, Confucianism joins the ethical and religious dimensions in an effective unity.
520 $a The ethical and theological justifications of Confucian virtues are a major concern of the study. This dissertation clearly demonstrates that the early Confucians resorted both internally to mind-and-heart and human nature and externally to the Dao of Heaven for the root of a virtuous life. Hence for Confucians, a truly virtuous life can be achieved only by conjoining the immanent with the transcendent.
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