China's New Confucianism: Politics and Everyday Life in a by John Makeham

By John Makeham

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Is there a line to draw or is the distinction purely retrospective and largely subjective? ”52 Writing in 1998, the following comments by Li Daoxiang 李道湘 suggest that little progress had been made in the intervening years: “In fact, right from its beginning, New Confucianism was not a completely united school. Right from the beginning, the attitudes of individual New Confucians towards Confucius, Mencius, and Neo-Confucianism were not identical. Such differences even included differences in the way they identified with the basic spirit of Confucianism.

30. 31. 32. ), Xiandai xin Ruxue yanjiu lunji 現代新儒學研究論集 (Collected Essays on New Confucian Studies), vol. ” Elsewhere in the same article (5), he seems to renege on this claim by characterizing the New Confucians as philosophers. ), Xiandai xin Ruxue yanjiu lunji, vol. 1, 70, 74 ff. Zheng Jiadong, “Xiandai xin Ruxue de luoji tuizhan jiqi yinfa de wenti 現代新儒學的邏輯推展及其引發的問題” (The Logical Development of New Confucianism and the Issues Generated), 8, paper distributed at the Second International Conference on New Confucianism, National Central Library, Taipei, 1992.

As we have noted, the problem with this second definition is that it still begs the question of how to distinguish New Confucianism from Confucianism in the twentieth century. The third definition is attractive in that Mou and the others had been students of Xiong Shili. In turn many of their own students in Taiwan and Hong Kong have actively promoted their thought and sought to identify themselves with their teachers. Thus, on prima facie grounds, the third definition boasts a coherence and identifiable lineages that are lacking in the other two definitions.

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