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Sep 3, 2015 · Humaneness is not just a matter of being thoughtful and considerate and paying one’s due respect to others ; Zhu Xi underscores the rigors of conducting oneself sincerely and authentically with humaneness, citing Confucius’ examples of not only ministers who had declined official posts to maintain their integrity but of times when the ...
Aug 11, 2016 · Zhu Xi (朱熹 1130–1200 CE) worked out a compelling summation of Confucius’ humanistic ethics in Treatise on Humaneness (Renshuo 仁說) and other writings and discourses.
- Kirill O. Thompson
- ktviking@ntu.edu.tw
- 2016
Zhu Xi and the Lunyu Kwong-loi Shun David Jones, ed., Contemporary Encounters with Confucius (Open Court, 2008) 1. Introduction Ren (humaneness, benevolence) is one of the most prominent concepts in the Lunyu (Analects), and is often used in the text to refer to an all-encompassing ethical ideal.
Mar 17, 2020 · Humaneness refers to what is directed away [from the self]; righteousness refers to what is directed toward [the self]. Humaneness magnifies what is distance; righteousness magnifies what is near. Love of others is called humaneness; appropriateness of the self is called righteousness. Humaneness governs others; righteousness governs the self.
- Yueqing Wang, Qinggang Bao, Guoxing Guan
- 2020
Ren (Chinese: 仁, meaning "co-humanity" or "humaneness") is a Confucian virtue meaning the good quality of a virtuous human when reaching for higher ideals or when being altruistic. Ren is exemplified by functional, instinctual, parental feelings and intentions of encouragement and protection for their children.
Dec 1, 2010 · This article draws out the subtle connections among the various sorts of categories—“sheng 生 (reproduction),” “qin 亲 (familiarity),” “ai 爱 (love),” and “ren 仁 (humaneness)”—focusing on the following: Confucius found the original significance of “reproduction” to be sympathy between males and females, and upon ...
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Jul 18, 2019 · They include discussions of the basic categories of traditional moral psychology (such as the nature, the heart-mind, the feelings and desires), in which Zhu responded to his students’ requests to clarify, develop, and justify his ideas. They also cover Zhu’s approach to learning (xue 學).
