The Self and Li in Confucianism

Liu, Yuli

doi:10.1111/j.1540-6253.2004.00159.x

Cited by 13 publications

(6 citation statements)

References 6 publications

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“…Supplementing the official punishment code are the social rules prescribing standards of conduct, and an individual's status in Chinese society (Liu, 2004;Lai, 2008). For example, according to Yao (2000), to show respect to older generations, younger generations are required to bow or kneel down and say 'good morning' every day.…”

Section: Chinese Culture Traditions and Workplace Practicesmentioning

confidence: 99%

How managers use culture and controls to impose a ‘996’ work regime in China that constitutes modern slavery

Wang

2020

Accounting & Finance

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The paper investigates how unrestricted global capitalism and a Confucian culture of hierarchy and obedience combine to create a form of modern slavery in China. The cases cited involve semi‐structured interviews with 11 managers and 19 workers working in the hospitality and manufacturing sectors. The interviews are analysed to determine how managers use controls to exploit power/distance, high levels of insecurity, and unenforced labour rights to impose harsh working conditions. Prior research has examined what mechanisms are imposed in a society that retains a Confucian legacy of obedience but not ‘how’ they are imposed in a way that constitutes a form of modern slavery.

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Section: Chinese Culture Traditions and Workplace Practicesmentioning

confidence: 99%

How managers use culture and controls to impose a ‘996’ work regime in China that constitutes modern slavery

Wang

2020

Accounting & Finance

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“…Unlike the emphasis on the psyche that is driven by self-interest in other genres of psychological self-help in China, the heart in Confucianism-based third force self-help is the moral core that can negotiate ethical conflict or moral confusion. While in traditional interpretations, the Confucian heart has the potential to know the Way of Heaven (Liu, 2004; Shun, 2004), and humans thus have the potential to realize the state of tianrenheyi (the harmonious oneness of Heaven and humanity (Liu, 2004), third force teachings emphasize the heart’s strong moral component and its power in regulating spontaneous reactions to external forces so that one is not shaken by external circumstances. Thus third force trainers highlight both the “freedom” of the heart and its constraints.…”

Section: Confucian Virtue Ethics and Moral Psychologymentioning

confidence: 99%

“…However, in Confucian ethics, “freedom” is realized through fulfilling family roles in a web of relationships, which may make people feel more confined than free. But Confucius also pointed out that within such constructs individuals are potentially free, for the power of the heart is infinite (Liu, 2004). Third force training seems to construct subjects who learn to appreciate their position within the family and the community and to recognize the “freedom” they can enjoy through this belonging and through fulfilling their roles within their family and community.…”

Section: An Everyday Heart and Its “Freedom” And Constraintmentioning

confidence: 99%

Virtuous power: Ethics, Confucianism, and Psychological self-help in China

Yang

2017

Critique of Anthropology

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This article examines a genre of psychological self-help in China that deploys Confucian ethics to address social, moral, and psychological distress. Within this genre, a branch of what is called “third force” self-help, which attempts to overcome an ambiguous “third state” between health and illness, advocates encourage individuals to cultivate a form of virtuous power that emanates from the heart, seen as the basis of cognition, virtue, and bodily sensation. The heart has the freedom to imagine and act but also constrains such freedom. It constitutes the moral core necessary for achieving equanimity, a state of equilibrium in which one is not shaken by external disturbances and spontaneous bodily reactions are regulated by high moral reflection. This third force self-help uses heart-based Confucian ethics not only to help individuals cope with socioeconomic changes, but also, I argue, to constrain direct opposition to the causes of those changes by translating structural inequalities into ethical and moral issues. I suggest that this virtuous power serves government interests. The emphasis on Confucian ethics humanizes market competition and biologizes individual and family responsibility for care, legitimizing both class stratification and the family as a provider of social welfare.

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“…Hence li instructs us how to mourn so as to express the grief and love we feel for our parents. When xiao children follow li , then, they are not merely obeying a social construct, but they are adhering to the fundamental order of xiao , and ordering their love of their parents rightly . Confucianism does not conflate obedience and filial love, but it refuses to understand acts of filial love without filial obedience.…”

Section: Xiao 孝 In Early Confucianismmentioning

confidence: 99%

Towards filial love: Reconsidering hans urs von Balthasar's theme of christological obedience in light of early confucian philosophy

Brown

2014

The Heythrop Journal

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The Self and Li in Confucianism

Cited by 13 publications

References 6 publications

How managers use culture and controls to impose a ‘996’ work regime in China that constitutes modern slavery

How managers use culture and controls to impose a ‘996’ work regime in China that constitutes modern slavery

Virtuous power: Ethics, Confucianism, and Psychological self-help in China

Towards filial love: Reconsidering hans urs von Balthasar's theme of christological obedience in light of early confucian philosophy

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