JOURNAL ARTICLE
Review
Confucianism and Human Rights by Wm. Theodore de Bary, Tu Weiming
Review by: Lynn StruveThe China Journal, No. 43 (Jan., 2000), pp. 166-168
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JOURNAL ARTICLE
Review: Chinese Cosmology and Recent Studies in Confucian Ethics: A Review Essay
Ethics in the Confucian Tradition: The Thought of Mencius and Wang Yangming by Philip J. Ivanhoe
Confucian Moral Self-Cultivation by Philip J. IvanhoeThe Ways of Confucianism: Investigations in Chinese Philosophy by David S. Nivison, Bryan W. Van Norden
Law and Morality in Ancient China: The Silk Manuscripts of Huang Lao by R. P. Peerenboom
A Chinese Mirror: Moral Reflections on Political Economy and Society by Henry RosemontWay, Learning, and Politics: Essays on the Confucian Intellectual by Tu Wei-Ming
Review by: Jane Geaney
The Journal of Religious Ethics, Vol. 28, No. 3 (Fall, 2000), pp. 449-470
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JOURNAL ARTICLE
Review
Confucian Traditions in East Asian Modernity: Moral Education and Economic Culture in Japan and the Four Mini-Dragons by Tu Wei-ming
Review by: Pi-ching Hsu
The Historian, Vol. 61, No. 2 (WINTER 1999), pp. 448-449
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JOURNAL ARTICLE
Review
Confucianism and Human Rights by Wm. Theodore de Bary, Tu Wei-ming
Review by: Chongko ChoiPhilosophy East and West, Vol. 49, No. 4 (Oct., 1999), pp. 524-527
Peking University Library:
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JOURNAL ARTICLE
Review
Confucianism and Human Rights by Wm. Theodore de Bary, Tu Weiming
Review by: Marina Svensson
The Journal of Asian Studies, Vol. 58, No. 2 (May, 1999), pp. 483-484
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JOURNAL ARTICLE
Review
Confucianism and Human Rights by Theodore W. De Bary, Weiming Tu
Review by: Anne Cheng
Revue Bibliographique de Sinologie, Nouvelle série, Vol. 17 (1999), pp. 379-381
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Philosophy Around the World
Issue 23: Spring 1999
Interview with Tu Wei-ming
Harvard philosopher Tu Wei-ming is the most famous advocate of the Confucian tradition outside China. Anja Steinbauer talked to him in Boston.
Professor Tu, could you give our readers an idea of where your philosophical interests lie?
When I first came to the States to study philosophy in 1962, to my great surprise, at the Department of Philosophy at Harvard, the three areas I considered particularly close to my heart were not recognised as important areas of philosophical enquiry, namely aesthetics, ethics and philosophy of religion. Ever since then I’ve worked in quite a number of areas, like religion, comparative religion, psychology of religion, sociology of religion, or comparative Asian philosophy and especially the development of Confucian philosophy as a living tradition rather than just as a historical phenomenon. All these efforts are very much centred around the three arenas of aesthetics, ethics and philosophy of religion. As you know, following Kierkegaard’s tripartite division, aesthetics, with emphasis on the body, on sensuality, on pleasure, is very different, or fundamentally different, from ethics, governed by rules and regulations of behaviour. A leap of faith is required to move into the area of religion, whereas in the Confucian tradition, in Chinese tradition in general, the three arenas are integrated, interrelated. So you can even characterise the Confucian approach to philosophy as the process of transforming our biological realities, our body, our sensory perceptions, our impulses and so forth, into aesthetic expressions of the self. And that process of transformation requires some foundation. That’s the reason why the Confucian tradition has been characterised as self-cultivation. Philosophy as a way of life or a spiritual exercise, as Plato talked about it, I think is very central to Chinese philosophical thinking, especially Confucian thinking. Upon reflection I came to realise that the reason why these three arenas were not studied very well, or not even considered important by some of the philosophers in the Sixties, was a bias of the philosophical enterprise since the Second World War. There was a sense that philosophy as a mode of enquiry, of analytical enquiry, does not presuppose the experiential understanding of the philosopher. You have the Lockean notion of an original state in which every human being is exactly the same. Therefore you cannot say you have to have some kind of experience as a precondition. But for ethics, for aesthetics, for religion, that kind of experience is critical, so maybe that’s one of the reasons why they are marginalised.
Philosophy Now: https://philosophynow.org/issues/23
总序
百年中国，沧桑巨变。处在千纪年转换的历史节点上，我们有可能检视一个世纪学术文化中的种种问题，并进而从新的层面上追问：中国文化精神向何处去？
二十世纪中国与传统中国相比，一个根本性的不同就在于：中国传统文化在百年间受到西方文化体系的全年冲击。总体上说，西方文化在几千年的发展过程中经历了起码三次重大文化转型，即从古希腊的两希（古希腊与希伯莱）精神，到文艺复兴时期以降的理性精神，再到二十世纪的反理性的现代主义和后现代主义精神。而中国却延续了二千余年汉语文化形态的相对稳定的时代精神，这一文化精神再二十世纪初为西方现代性文化所中断。这就使得再传统与现代、东方与西方、现代与后现代之间，中国文化面临总体危机。
这一总体危机不仅意味着终极关怀的失落，同时也是一整套价值功能。然而，在“现代性中国”的历史境遇中，却因时代精神的迁移和文化心理结构的嬗变，而面临话语失效的问题；西方基督神学的话语系统，尽管可以同中国思想形成世纪性对话，却在东西方文化冲突中很难具有群体精神信仰的功能。因此，当代中国文化只能从东西方文化的重新整合及当代转型中，去创造新的价值体系，才有可能使其面临的文化危机逐渐减轻以至于消除。
ISBN：7-5006-3016-6
[美]杜维明 1999·1 中华文化论坛
儒学的缺失和长处是纠缠在一起的,对儒学的缺失了解得愈彻底,对其开发就愈全面; 反之,对儒学的缺失了解得愈少,对其开发也就愈少。儒学要坚持自我批判,对此我相当敏感。 九十年代以来,港台、北美对儒学和新儒学及其有关人物批评不够,我们这几次儒学研讨会对 各方面的批评作了全面的介绍和回应。儒学的自我批判有一个原则,就是绝不能把论敌当作 稻草结构。而自由主义对儒学的批评力量太弱,这样儒学的演进就使不上劲。。这里,我试图用 如下图象来表示儒学的理论体系与发展前景:
上面这个图是对儒学一个简单的表述,是一个缩写。这个图我常常用,也在变化之中,大家 正集思广益,希望把它弄得更全面。宋明儒学以来,儒学的中心课题是身心性命、为己之学、 圣人之学、性命之学,其核心在于个人转化。很多学者认为儒学只有社会,没有自我,实际上它 有自我的问题。而儒家对自我的理解是摆在家庭的网络之中,家庭又摆在社群的网络之中,社 群则和社会联系在一起,社会则和国家联系在一起。儒家不是人类中心主义,对儒家不能从狭 隘的人文学来理解,它的最高理想是与天地万物为一体,天人合一,图中外围的一圈松散,可以 向外扩散,故用虚线来表示,其涵义可以说是宇宙,也可以说是超越。从个人到家庭,从家庭到 社群,到社会,到国家,到世界,甚至超越,这些问题儒学的人文学都接触到了。
JOURNAL ARTICLE
Review
Confucianism and Human Rights by Wm. Theodore de Bary, Tu Weiming
Review by: Franklin J. Woo
China Review International, Vol. 6, No. 1 (SPRING 1999), pp. 85-89
Peking University Library:
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