20230630 final exam 08 - Revision history

Root at 18:59, 16 July 2023

2023-07-16T18:59:54Z

Liu Yuqing: /* 202270081694 刘雨晴 Liu Yuqing 英语口译(English interpreting) */

2023-06-14T03:12:10Z

202270081694 刘雨晴 Liu Yuqing 英语口译(English interpreting)

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Wang Fangling: /* = =Reference= = */

2023-06-12T09:31:30Z

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Wang Fangling: /* = =Reference= = */

2023-06-12T09:29:44Z

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Wang Fangling: /* = =Reference= = */

2023-06-12T09:28:59Z

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Wang Fangling: /* = =7.4 Suggestions for future research and concluding remarks= = */

2023-06-12T09:16:37Z

= =7.4 Suggestions for future research and concluding remarks= =

Wang Fangling: /* = =7.3 Reflection on the significance and implications of this influence= = */

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= =7.3 Reflection on the significance and implications of this influence= =

Wang Fangling: /* = =7.2 Assessment of the overall influence of Confucianism on Western Philosophy and Ethics= = */

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= =7.2 Assessment of the overall influence of Confucianism on Western Philosophy and Ethics= =

Wang Fangling: /* = =7.1 Summary of key findings from the literature review= = */

2023-06-12T09:15:54Z

= =7.1 Summary of key findings from the literature review= =

Wang Fangling: /* = =7. Conclusion= = */

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= =7. Conclusion= =

← Older revision		Revision as of 18:59, 16 July 2023
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		+	*Shortlink back to Homepage: [[Chinese_Classics_Translation_Spring_2023]]
		+	*Shortlink to Final Exam Paper website [[20230630_Classics]]
	=202270081694 刘雨晴 Liu Yuqing 英语口译(English interpreting)=		=202270081694 刘雨晴 Liu Yuqing 英语口译(English interpreting)=
	= = '''A Study on Aesthetic Representation in Form System of Wang's Translation of the Book of Songs from the Perspective of Translation Aesthetics''' = =		= = '''A Study on Aesthetic Representation in Form System of Wang's Translation of the Book of Songs from the Perspective of Translation Aesthetics''' = =

@@ Line 159: / Line 159: @@
 Allen, Barry. 2015. Vanishing Into Things. Cambridge: Harvard University Press.
 Ames, Roger. 1994. “Review, Daoist Theory of Chinese Thought: A Philosophical Interpretation by Chad Hansen.” Harvard Journal of Asiatic Studies 54.2: 553-561.
 Bell, D., & Chaibong, H. (Eds.). (2003). Confucianism for the Modern World. Cambridge: Cambridge University Press.
 Baron, Marcia. 2011. “Virtue Ethics in Relation to Kantian Ethics: An Opinionated Overview and Commentary”. In Lawrence Jost and Julian Wuerth, eds., Perfecting Virtue: New Essays on Kantian Ethics and Virtue Ethics. Cambridge, UK: Cambridge University Press.
 Evans, Jeremy and Michael Smith. 2018. “Toward a Role Ethical Theory of Right Action.” Ethical Theory and Moral Practice 21.3: 599-614.
 Foust, Mathew, and Sor-hoon Tan, eds. 2016. Feminist encounters with Confucius. Leiden: Brill.
 Geaney, Jane. 2018. Language as Bodily Practice in Early China: A Chinese Grammatology. Albany, NY: SUNY Press. (Argues that early Chinese conceptions of speech and naming should not be understood through the dominant Western philosophical approaches to language, but as pairings of sounds and visible things.)
 Im, Manyul. 2011. “Mencius as Consequentialist.” In Chris Fraser, Dan Robins and Timothy O’Leary, eds., Ethics in Early China: An Anthology. Hong Kong: Hong Kong University Press.
 Johnson, Robert and Adam Cureton. 2018. “Kant’s Moral Philosophy.” The Stanford Encyclopedia of Philosophy (Spring 2018 Edition).
 Liu, JeeLoo 劉記璐. 2017. Neo-Confucianism: Metaphysics, Mind, and Morality. Hoboken, NJ: Wiley-Blackwell.
 Louis Desgraves, Montesquieu, Pensées et le Spicilège [M] Paris: Robert Laffont, 1991.
 Lee, Ming-huei [Li Minghui]. 李明輝. 2001. The Self-Transformation of Contemporary Confucianism 當代儒學的自我轉化. Beijing: Zhongguo Shehui Kexue Publishing. (Offers a Kantian interpretation of Confucian thought, including a defense of the role of the transcendental in Confucian ethics.)
 Lambert, Andrew. 2016. “Confucian Ethics and Care: An Amicable Split?” In Mat Foust and SorHoon Tan, eds., Feminist Encounters with Confucius. Leiden: Brill. (Argues that, though it values care, classical Confucian thought cannot be an ethics of care.)
 Li, Chenyang 李晨陽. 1994. “The Confucian Concept of Jen and the Feminist Ethics of Care: A Comparative Study.” Hypatia 9.1: 70-89. (Infuential paper arguing for a reading of Confucian ethics as an ethics of care.)
 Rorty, Ame´lie Oksenberg, ed. 1980. Explaining Emotions. Berkeley: University of California Press.
 Rosenlee, Li-Hsiang Lisa. 2012. Confucianism and Women: A Philosophical Interpretation. Albany, NY: SUNY Press.
 Star, Daniel. 2002. “Do Confucians really Care? A Defense of the Distinctiveness of Care Ethics: A Reply to Chenyang Li.” Hypatia 17.1: 77-106. (Argues against understanding classical Confucian ethics as an ethics of care, and defends a virtue ethics reading.)
 Shusterman, Richard. 2009. “Pragmatist Aesthetics and Confucianism.” The Journal of Aesthetic Education 43.1: 18-29. (Explores the convergence between pragmatism and classical Confucian in the area of aesthetics.)
 Sim, May. 2007. Remastering Morals with Aristotle and Confucius. Cambridge, UK: Cambridge University Press. (Comparison of the ethics of Aristotle and Kongzi, especially their views of the cosmos, the self, and human relationships.)
 Tiwald, Justin. 2010. “Confucianism and Virtue Ethics: Still a Fledgling in Chinese and Comparative Philosophy.” Comparative Philosophy 1.2: 52.
 Van Norden, Bryan. 2007. Virtue Ethics and Consequentialism in Early Chinese Philosophy. New York, NY: Cambridge University Press. (Explores early Confucianism as a form of virtue ethics and Mohism as a version of consequentialism.)
 Voltaire, Philosophical Dictionary [M]. Beijing: Commercial Press, 1991.
 王倩·启蒙时期儒家思想在西方的传播和影响[J].西南民族大学学报(人文社会科学版),2010,31(S1):17-19.
 Wong, David B. 2009. Natural Moralities: A Defense of Pluralistic Relativism. New York, NY: Oxford University Press. (A defense of moral relativism.)
 谢和耐,等.明清间耶稣会士入华与中西汇通[M].北京：东方出版社，2011
 Yu, Jiyuan 余纪元. 2009. The Ethics of Confucius and Aristotle: Mirrors of Virtue. New York, NY: Routledge. (Comparison of Aristotle and Kongzi with a virtue ethics framework.)
 杨平·中西文化交流视域下的《论语》英译研究[M].北京:光明日报出版社,2011

@@ Line 157: / Line 157: @@
 Angle S C. Sagehood: The contemporary significance of Neo-Confucian philosophy[M]. Oxford University Press, USA, 2009.
 Allen, Barry. 2015. Vanishing Into Things. Cambridge: Harvard University Press.
 Ames, Roger. 1994. “Review, Daoist Theory of Chinese Thought: A Philosophical Interpretation by Chad Hansen.” Harvard Journal of Asiatic Studies 54.2: 553-561.

@@ Line 156: / Line 156: @@
-.	Bell, D. A. (2006). Confucianism for the Modern World. Cambridge University Press.
+Angle S C. Sagehood: The contemporary significance of Neo-Confucian philosophy[M]. Oxford University Press, USA, 2009.
+Allen, Barry. 2015. Vanishing Into Things. Cambridge: Harvard University Press.
-.	Chan, W. (2002). Confucianism: A Short Introduction. Oxford University Press.
+Ames, Roger. 1994. “Review, Daoist Theory of Chinese Thought: A Philosophical Interpretation by Chad Hansen.” Harvard Journal of Asiatic Studies 54.2: 553-561.
+Bell, D., & Chaibong, H. (Eds.). (2003). Confucianism for the Modern World. Cambridge: Cambridge University Press.
-.	Ivanhoe, P. J. (2002). Confucian Moral Self-Cultivation. Hackett Publishing Company.
+Baron, Marcia. 2011. “Virtue Ethics in Relation to Kantian Ethics: An Opinionated Overview and Commentary”. In Lawrence Jost and Julian Wuerth, eds., Perfecting Virtue: New Essays on Kantian Ethics and Virtue Ethics. Cambridge, UK: Cambridge University Press.
+Evans, Jeremy and Michael Smith. 2018. “Toward a Role Ethical Theory of Right Action.” Ethical Theory and Moral Practice 21.3: 599-614.
-.	Nivison, D. S. (1996). The Ways of Confucianism: Investigations in Chinese Philosophy. Open Court Publishing.
+Foust, Mathew, and Sor-hoon Tan, eds. 2016. Feminist encounters with Confucius. Leiden: Brill.
+Geaney, Jane. 2018. Language as Bodily Practice in Early China: A Chinese Grammatology. Albany, NY: SUNY Press. (Argues that early Chinese conceptions of speech and naming should not be understood through the dominant Western philosophical approaches to language, but as pairings of sounds and visible things.)
-.	Yao, X. (2000). An Introduction to Confucianism. Cambridge University Press.
+Im, Manyul. 2011. “Mencius as Consequentialist.” In Chris Fraser, Dan Robins and Timothy O’Leary, eds., Ethics in Early China: An Anthology. Hong Kong: Hong Kong University Press.
+Johnson, Robert and Adam Cureton. 2018. “Kant’s Moral Philosophy.” The Stanford Encyclopedia of Philosophy (Spring 2018 Edition).
-.	Ames, R. T., & Rosemont, H. (1998). The Analects of Confucius: A Philosophical Translation. Random House.
+Liu, JeeLoo 劉記璐. 2017. Neo-Confucianism: Metaphysics, Mind, and Morality. Hoboken, NJ: Wiley-Blackwell.
+Louis Desgraves, Montesquieu, Pensées et le Spicilège [M] Paris: Robert Laffont, 1991.
-.	Angle, S. C. (2009). Sagehood: The Contemporary Significance of Neo-Confucian Philosophy. Oxford University Press.
+Lee, Ming-huei [Li Minghui]. 李明輝. 2001. The Self-Transformation of Contemporary Confucianism 當代儒學的自我轉化. Beijing: Zhongguo Shehui Kexue Publishing. (Offers a Kantian interpretation of Confucian thought, including a defense of the role of the transcendental in Confucian ethics.)
+Lambert, Andrew. 2016. “Confucian Ethics and Care: An Amicable Split?” In Mat Foust and SorHoon Tan, eds., Feminist Encounters with Confucius. Leiden: Brill. (Argues that, though it values care, classical Confucian thought cannot be an ethics of care.)
-.	Hall, D. L., & Ames, R. T. (1987). Thinking Through Confucius. SUNY Press.
+Li, Chenyang 李晨陽. 1994. “The Confucian Concept of Jen and the Feminist Ethics of Care: A Comparative Study.” Hypatia 9.1: 70-89. (Infuential paper arguing for a reading of Confucian ethics as an ethics of care.)
+Rorty, Ame´lie Oksenberg, ed. 1980. Explaining Emotions. Berkeley: University of California Press.
-.	Huang, Y. (1997). The Examined Life: Chinese Perspectives. Routledge.
+Rosenlee, Li-Hsiang Lisa. 2012. Confucianism and Women: A Philosophical Interpretation. Albany, NY: SUNY Press.
+Star, Daniel. 2002. “Do Confucians really Care? A Defense of the Distinctiveness of Care Ethics: A Reply to Chenyang Li.” Hypatia 17.1: 77-106. (Argues against understanding classical Confucian ethics as an ethics of care, and defends a virtue ethics reading.)
-.	Ivanhoe, P. J., & Van Norden, B. W. (Eds.). (2005). Readings in Classical Chinese Philosophy. Hackett Publishing Company.
+Shusterman, Richard. 2009. “Pragmatist Aesthetics and Confucianism.” The Journal of Aesthetic Education 43.1: 18-29. (Explores the convergence between pragmatism and classical Confucian in the area of aesthetics.)
+Sim, May. 2007. Remastering Morals with Aristotle and Confucius. Cambridge, UK: Cambridge University Press. (Comparison of the ethics of Aristotle and Kongzi, especially their views of the cosmos, the self, and human relationships.)
-.	Kim, S. (2019). Confucianism in Western Philosophy. In E. N. Zalta (Ed.), The Stanford Encyclopedia of Philosophy (Winter 2019 Edition). Retrieved from https://plato.stanford.edu/archives/win2019/entries/confucianism-western/
+Tiwald, Justin. 2010. “Confucianism and Virtue Ethics: Still a Fledgling in Chinese and Comparative Philosophy.” Comparative Philosophy 1.2: 52.
+Van Norden, Bryan. 2007. Virtue Ethics and Consequentialism in Early Chinese Philosophy. New York, NY: Cambridge University Press. (Explores early Confucianism as a form of virtue ethics and Mohism as a version of consequentialism.)
-.	Lee, N. (1999). Confucian Ethics and Western Philosophy: An Examination of the Compatibility between Confucianism and Virtue Ethics. Dissertation Abstracts International, 59(09), 3325.
+Voltaire, Philosophical Dictionary [M]. Beijing: Commercial Press, 1991.
+王倩·启蒙时期儒家思想在西方的传播和影响[J].西南民族大学学报(人文社会科学版),2010,31(S1):17-19.
-.	Makeham, J. (2014). Confucius and Confucianism: The Essentials. John Wiley & Sons.
+Wong, David B. 2009. Natural Moralities: A Defense of Pluralistic Relativism. New York, NY: Oxford University Press. (A defense of moral relativism.)
+谢和耐,等.明清间耶稣会士入华与中西汇通[M].北京：东方出版社，2011
-.	Rosemont, H. (1991). Confucianism. In P. Edwards (Ed.), The Encyclopedia of Philosophy (Vol. 2, pp. 154-166). Macmillan Reference.
+Yu, Jiyuan 余纪元. 2009. The Ethics of Confucius and Aristotle: Mirrors of Virtue. New York, NY: Routledge. (Comparison of Aristotle and Kongzi with a virtue ethics framework.)
+杨平·中西文化交流视域下的《论语》英译研究[M].北京:光明日报出版社,2011

@@ Line 149: / Line 149: @@
 The influence of Confucianism on Western philosophy and ethics holds significant significance and implications. It promotes cross-cultural understanding and dialogue, fostering a global ethical discourse that embraces diverse cultural perspectives. The integration of Confucian values into Western thought offers an opportunity to reassess and expand traditional Western ethical frameworks, integrating relational and communitarian perspectives. This influence invites a reevaluation of the role of tradition, social roles, and responsibilities in ethical decision-making, enriching contemporary moral philosophy.
-= = =7.4 Suggestions for future research and concluding remarks= = =
+= = =6.4 Suggestions for future research and concluding remarks= = =
 Further research is needed to deepen our understanding of the influence of Confucianism on specific Western philosophers, ethical theories, and subfields of philosophy. Future studies could explore the comparative analysis of Confucian and Western moral theories, delve into the challenges and tensions arising from the integration of Confucian and Western perspectives, and investigate the practical implications of cross-cultural ethical dialogue in contemporary society. Additionally, interdisciplinary research that combines philosophy with cultural studies, sociology, and psychology can provide a comprehensive understanding of the broader impact of Confucianism on Western thought.
 In conclusion, the systematic review underscores the profound influence of Confucianism on Western philosophy and ethics. Confucian principles have shaped key themes, influenced ethical frameworks, and prompted engagement from Western thinkers. The cross-cultural dialogue between Confucianism and Western philosophy presents opportunities for a more comprehensive and inclusive ethical discourse. Acknowledging and appreciating the influence of Confucianism on Western thought enables us to develop a more culturally sensitive and globally aware approach to ethical inquiry, fostering mutual understanding and enriching the philosophical discourse of our interconnected world.
 = = =Reference= = =

@@ Line 146: / Line 146: @@
 The systematic review confirms that Confucianism has had a substantial influence on Western philosophy and ethics. The interactions between Confucianism and Western thought have enriched the Western philosophical canon, challenging conventional Western perspectives and fostering a more nuanced understanding of ethical principles and values. The incorporation of Confucian ideas has contributed to the development of ethical theories and frameworks that emphasize character, virtues, and social relationships, complementing the dominant Western emphasis on individual rights and autonomy.
-= = =7.3 Reflection on the significance and implications of this influence= = =
+= = =6.3 Reflection on the significance and implications of this influence= = =
 The influence of Confucianism on Western philosophy and ethics holds significant significance and implications. It promotes cross-cultural understanding and dialogue, fostering a global ethical discourse that embraces diverse cultural perspectives. The integration of Confucian values into Western thought offers an opportunity to reassess and expand traditional Western ethical frameworks, integrating relational and communitarian perspectives. This influence invites a reevaluation of the role of tradition, social roles, and responsibilities in ethical decision-making, enriching contemporary moral philosophy.

@@ Line 143: / Line 143: @@
 The review revealed that Confucianism has influenced key themes and concepts in Western philosophy and ethics. The emphasis on filial piety, virtue cultivation, and social harmony in Confucianism resonated with Western thinkers, contributing to discussions on moral agency, moral development, and social relations. Confucian thought has shaped specific Western ethical theories and frameworks, particularly in the realm of virtue ethics and communitarian approaches. Western philosophers such as Nietzsche and Nussbaum have engaged with Confucianism, incorporating its principles into their work on moral values, human flourishing, and social ethics. The cross-cultural dialogue between Confucianism and Western philosophy holds significance for contemporary ethical discourse, allowing for a more inclusive understanding of morality and the exploration of shared moral concerns.
-= = =7.2 Assessment of the overall influence of Confucianism on Western Philosophy and Ethics= = =
+= = =6.2 Assessment of the overall influence of Confucianism on Western Philosophy and Ethics= = =
 The systematic review confirms that Confucianism has had a substantial influence on Western philosophy and ethics. The interactions between Confucianism and Western thought have enriched the Western philosophical canon, challenging conventional Western perspectives and fostering a more nuanced understanding of ethical principles and values. The incorporation of Confucian ideas has contributed to the development of ethical theories and frameworks that emphasize character, virtues, and social relationships, complementing the dominant Western emphasis on individual rights and autonomy.

@@ Line 140: / Line 140: @@
 In conclusion, the systematic review on the influence of Confucianism on Western philosophy and ethics has provided valuable insights into the cross-cultural interactions and exchanges between these two intellectual traditions. The key findings from the literature review shed light on the profound impact of Confucianism on Western thought and its implications for contemporary ethical discourse.
-= = =7.1 Summary of key findings from the literature review= = =
+= = =6.1 Summary of key findings from the literature review= = =
 The review revealed that Confucianism has influenced key themes and concepts in Western philosophy and ethics. The emphasis on filial piety, virtue cultivation, and social harmony in Confucianism resonated with Western thinkers, contributing to discussions on moral agency, moral development, and social relations. Confucian thought has shaped specific Western ethical theories and frameworks, particularly in the realm of virtue ethics and communitarian approaches. Western philosophers such as Nietzsche and Nussbaum have engaged with Confucianism, incorporating its principles into their work on moral values, human flourishing, and social ethics. The cross-cultural dialogue between Confucianism and Western philosophy holds significance for contemporary ethical discourse, allowing for a more inclusive understanding of morality and the exploration of shared moral concerns.

@@ Line 137: / Line 137: @@
 Overall, the systematic review demonstrates that Confucianism has had a profound influence on Western philosophy and ethics. It has shaped key themes and concepts, influenced ethical theories and frameworks, and prompted engagement from Western philosophers. The cross-cultural dialogue between Confucianism and Western philosophy offers opportunities for enriching contemporary ethical discourse and fostering a more comprehensive understanding of morality and human values.
-= = =7. Conclusion= = =
+= = =6. Conclusion= = =
 In conclusion, the systematic review on the influence of Confucianism on Western philosophy and ethics has provided valuable insights into the cross-cultural interactions and exchanges between these two intellectual traditions. The key findings from the literature review shed light on the profound impact of Confucianism on Western thought and its implications for contemporary ethical discourse.