In this essay, I draw upon Ellen J. Langer's notions of mindlessness and mindfulness to identify and delineate Confucius' views on mindfulness. Langer's theory exemplifies a social-cognitive approach to mindfulness which is a prominent orientation in the extant research. I argue that Confucius, like Langer, rejects mindlessness that is…

This article expounds on a neo-Confucian approach to mindfulness by drawing upon the writings of Zhu Xi. I argue that Zhu Xi's notion of mindfulness is encapsulated in the concept of 'jing' that refers to the single-minded and reverential attention to self-cultivation through 'gewu' (investigation of things). The desired outcome of mindfulness is…

In this article, we argue that virtues can emerge from contemplation which can lead us to attunement with the Dao thereby realizing our inner goodness and intrinsic traits. This requires us to persist in doing inner and outer work. Inner work involves meditation and reflective practices to awaken ourselves and others. Outer work involves engaging…

The purpose of this article is to pose and preliminarily answer the question, "Can the sense of shame be a virtue?" It offers a brief, empirically informed, affirmative answer to this question. After developing the context of this question, the article describes the emotion of shame and the shame system by situating them in their…

In classical Greek philosophy, the pursuit of Truth was done primarily through logical argumentation using language as "Truth tool." The major thinkers in classical China, on the other hand, were famously suspicious of language, with Confucius declaring, "I wish to be wordless." They turned instead to music to express the…

In 2001, China's moral education curriculum reform called for a "returning to life" as a radical shift from its previous empty sermonic pedagogy, hoping to cultivate its twenty-first century children into ethical humans. Accordingly, a notion of "human ecology" appeared in the post-2001 textbook design, which became…

Here the author takes "ren"-humanity to be, as Confucius says, an underlying, ineffable, potentially universal human quality, and draws a distinction between three different types of moral capacity in the "Lunyu": the man of "ren's" capacity for "li"-proper interactions, his capacity for total…

This paper opens with a critical analysis of a paradox in contemporary educational research in and about Confucian Heritage Culture (CHC): the assumption that national boundaries coincide with those of a distinct and homogeneous culture, which consistently renders a rather homogenous set of educational phenomena, and collides against a more widely…

After underlining the diversity of the Chinese and pragmatist philosophical traditions (which makes essentialist generalizing problematic), this paper examines the idea that a transcultural dialogue between them could generate a more resourceful new philosophy for our increasingly global culture. Since transcultural dialogue is facilitated by…

Implicit in most comparative ethical studies is the assumption that cultural and religious differences between countries are the major reasons behind the variations in ethical beliefs and business practice across nations. This article examines research on the international ethical issues and the common moral concerns that permeate differing…

There are many points of interest pertaining to the development of Marxist philosophy in contemporary China. This paper will focus on the following areas and problems: (1) the debate about the criterion of truth; (2) Marxist philosophical textbook reform; (3) the inquiry into the human agent and subjectivity; (4) Marxism and Confucianism; (5) Deng…