I. Confucian analects, the Great learning, and the Doctrine of the mean -- II. The works of Mencius -- III. The Shoo-king, or the Book of historical documents: pt. I. The first parts of the Shoo-king, or the Books of Tʻang; the Books of Yu; the Books of Hea; the Books of Shang; and the prolegomena. pt. II. The fifth part of the Shoo king, or the Books of Chow; and the indexes -- IV. The She-king, or the Book of poetry: pt. I. The first part of the She-king, or the Lessons from the states; and the Prolegomena. pt. II. The second, third, and fourth parts of the She-king, or the Minor odes of the kingdom, the Greater odes of the kingdom, the Sacrificial odes and praise-songs; and the indexes -- V. The Chʻun tsʻew, with the Tso chuen: pt. I. Dukes Uin, Hwan, Chwang, Min, He, Wan, Seuen and Chʻing; and the Prolegomena. pt. II. Dukes Seang, Chʻaou, Ting, and Gae, with Tso's appendix; and the indexes.

Confucianism, a habit of the heart : Bellah, Civil Religion, and East Asia / edited by Philip J. Ivanhoe and Sungmoon Kim.

Includes bibliographical references and index.

1. Confucianism as Civil Religion Fenggang Yang
2. The Revival of Confucianism in the Sphere of Mores and the Reactivation of the Civil Religion Debate in China Sébastien Billioud
3. Inside the Revival of Confucianism in Mainland China: The Vicissitudes of Confucian Classics in Contemporary China as an Example Guoxiang Peng
4. The Politics of Confucianism in Contemporary China Anna Sun
5. Obstacles to Globalization of Confucianism Richard Madsen
6. Beyond a Disciplinary Society: Reimagining Confucian Democracy in South Korea Sungmoon Kim
7. The Experience of Village Leaders during the Saemaul Movement in the 1970s: Focusing on the Lives of the Male Leaders Do-Hyun Han
8. Contemporary Japanese Confucianism from a Genealogical Perspective Takahiro Nakajima
9. The Bildungsroman of the Heart: Thick Naturalism in Robert Bellah’s Religion in Human Evolution. Yang Xiao
10. Can We Imagine a Global Civil Religion? Robert N. Bellah

"Can Confucianism be regarded as a civil religion for East Asia? This book explores this question, bringing the insights of Robert Bellah to a consideration of various expressions of the contemporary Confucian revival. Bellah identified American civil religion as a religious dimension of life that can be found throughout US culture, but one without any formal institutional structure. Rather, this "civil" form of religion provides the ethical principles that command reverence and by which a nation judges itself. Extending Bellah's work, contributors from both the social sciences and the humanities conceive of East Asia's Confucian revival as a "habit of the heart," an underlying belief system that guides a society, and examine how Confucianism might function as a civil religion in China, Korea, and Japan. They discuss what aspects of Confucian tradition and thought are being embraced; some of the social movements, political factors, and opportunities connected with the revival of the tradition; and why Confucianism has not traveled much beyond East Asia. The late Robert Bellah's reflection on the possibility for a global civil religion concludes the volume."-Publisher.

Justice as Harmony: Rawlsian, Contractual Methodology for Reconstructing a Confucian Conception of Distributive Justice / Pino, John Ryan.

Title in Chinese at head of t.p. 正义与“和”：以罗尔斯的契约方法重构儒家之分配正义观念 [正義與「和」：以羅爾斯的契約方法重構儒家之分配正義觀念]
Thesis (Ph.D.)--中 国 哲 学 (Chinese philosophy)--Fudan University, 2017.
Includes bibliographical references (p. 134-138)

中文摘要
导言 ............... 5
第1 章 ........... 6
第2 章 ........... 7
第3 章 ........... 8
结论 ............. 10
Summary....... 13
Chapter 1 ............. 15
Chapter 2 ............. 16
Chapter 3 ............. 17
Conclusion .......... 19
Introduction ....... 22
What Is Distributive Justice? A Preliminary Discussion ..... 24
Justifying the Comparison .... 27
Three Types of Incommensurability ..... 29
The Objection from “Thick” Conceptions ..... 32
The Lexical Objection ...... 34
Setting the Stage ............ 36
Chapter 1: Confucianism’s Political Priority and Telos .... 39
1.1 First Things First: Confucianism’s Political Priority ... 39
1.2 Confucianism’s Political Telos: Harmony (He 和) ....... 43
1.3 Harmony in Context: The Relation of He with Confucian Virtues ... 48
1.3.1 Xiao 孝 ............... 49
1.3.2 Yi 義 ................... 51
1.3.3 Ren 仁 (and Shu 恕) .. 53
Chapter 2: Social Contract and John Rawls’s Theory of Justice as Fairness . 58
2.1 Social Contract Theory .......................... 58
2.2 A Theory of Justice: Rawls’s Anti-Utilitarian Contractualism .......... 59
2.3 The Basic Structure and a Well-Ordered Society ......... 61
2.4 The “Original Position” and “Veil of Ignorance” ......... 64
2.5 Justice as Fairness and the Two Principles of Justice .......... 66
2.6 Justice as Fairness and the Self ................ 69
2.7 Justice: Sense, Concept, and Conception/Theory .............. 73
Chapter 3: Reconstructing a Confucian Conception of Justice ........ 75
3.1 “Justice” in Confucianism? The Sense-Concept-Conception Distinction...... 76
3.1.1 The Concept of Justice in Confucianism ............. 76
3.1.2 Erin Cline on the Capacity for a Sense of Justice in Confucianism ........... 80
3.2 Toward a Confucian Contract: A Methodological Approach ....... 83
3.3 The Confucian Notion of Persons ............. 89
3.3.1 The Relational Self ...................... 90
3.3.2 Free? ..................... 92
3.3.3 Equal? ................... 93
3.3.4 Autonomous? ......... 95
3.3.5 Rational? ............... 99
3.3.6 Mutually Disinterested? ..... 100
3
3.3.7 Summary of the Confucian “Initial Situation” ...... 104
3.4 Confucian Principles of Distributive Justice ............... 105
3.4.1 Against the Priority of Liberty: A Principle of Harmony in Distribution ....... 106
3.4.2 A Confucian Difference Principle: Balancing Equality and Hierarchy . 109
3.4.3 Expanding on the Confucian Difference Principle with Xiao ......... 115
3.4.4 A Baseline of Material Sufficiency ................. 118
3.4.5 Equal Educational Opportunity with Unequal Outcomes ....... 123
Conclusion ............ 125
Weaknesses of This Approach and Potential Developments ....... 125
Sign of a Contract: Consider the Historical Ideal ........ 127
Sign of a Contract: Heaven’s Mandate (Tian Ming 天命) and the Stability Condition .... 128
Contemporary Relevance ........ 129
Conclusion ........... 131
Bibliography ...... 134
Acknowledgements .. 139

Local access dig.pdf. [Pino-Justice as harmony.pdf]

Introduction: Confucius, Kongzi and the modern imagination.
Part One. The Manufacture of Confucius and Confucianism:
The Jesuits, Confucius, and the Chinese -- There and back again: the Jesuits and their texts in China and Europe -- Interlude: the meaning and end of Confucianism: a meditation on conceptual dependence.
Part Two. Making sense of Ru and making up Kongzi:
Ancient texts, modern narratives: nationalism, archaism, and the reinvention of Ru -- Particular is universal: Hu Shi, Ru, and the Chinese transcendence of nationalism.
Epilogue: At century’s end: ecumenical nativism and the economy of delight.

Mencius / translated by Irene Bloom ; edited and with an introduction by Philip J. Ivanhoe.

Includes bibliographical references and index.

Translated from the Chinese.

"Known throughout East Asia as Mengzi, or "Master Meng," Mencius (391-308 B.C.E.) was a Chinese philosopher of the late Zhou dynasty, an instrumental figure in the spread of the Confucian tradition, and a brilliant illuminator of its ideas. Mencius was active during the Warring States Period (403-221 B.C.E.), in which competing powers sought to control the declining Zhou empire. Like Confucius, Mencius journeyed to one feudal court after another, searching for a proper lord who could put his teachings into practice. Only a leader who possessed the moral qualities of a true king could unify China, Mencius believed, and in his defense of Zhou rule and Confucian philosophy, he developed an innovative and highly nuanced approach to understanding politics, self-cultivation, and human nature, profoundly influencing the course of Confucian thought and East Asian culture." "Mencius is a record of the philosopher's conversations with warring lords, disciples, and adversaries of the Way, as well as a collection of pronouncements on government, human nature, and a variety of other philosophical and political subjects. Mencius is largely concerned with the motivations of human actors and their capacity for mutual respect. He builds on the Confucian idea of ren, or humaneness, and places it alongside the complementary principle of yi, or rightness, advancing a complex notion of what is right for certain individuals as they perform distinct roles in specific situations. Consequently, Mencius's impact was felt not only in the thought of the intellectual and social elite but also in the value and belief systems of all Chinese people."--Jacket.

Part One: Sociological foundations -- City, prince, and God -- The feudal and prebendal state -- Administration and rural structure -- Self-government, law, and capitalism -- Part Two: Orthodoxy -- The literati -- The Confucian life orientation -- Part Three: Taoism -- Orthodoxy and heterodoxy -- Conclusions: Confucianism and Puritanism.

Xia Yunyi (zi 彝仲, hao 緩公) was a native of Songjiang 松江. He obtained the jinshi degree in 1637. As a learned man he was known for his prose writings. The second half of the Wanli reign (1573–1620) saw the rise of Academic parties: Gu Xiancheng 顧憲成 (1550–1612) founded the Donglin Party 東林黨 in Wuxi 無錫 (Jiangsu) and Zhang Pu 張溥 (1602–1641) the Fushe 復社 in Suzhou 蘇州. Xia and several of his friends founded the Jishe 幾社 accordingly. After the fall of Beijing, Xia still cherished the idea of recovering the lost empire from the Manchus, but when he learned the ill fate of some of his friends he committed suicide (cf. MJCC 1:404; DMB 1:279).
For a description of the Kongzi jiayu (two juan, two ce) with commentaries by Xia Yunyi, published during the Chongzhen period (1628–1644), see Wang 1983, p. 219.

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, p. 5.

James R. Ware.
Bibliography: p. [126]. Includes index.
Selections from the Lunyu 論語.

JapSin I, 4
Xi-Han mingwen pangxun Kongzi jiayu 西漢名文旁訓孔子家語.
Texts approved by Zhang Mingbi 張明弼 (1563–1651). Reprinted by the Jinchang shulin 金閶書林 (Jiangsu).
One volume in bamboo paper, written letter type. Eighty-eight folios. Late Ming or early Qing edition.

On the first folio there is a red seal in seal characters: 活潑亭主 (Huopo tingzhu).