In the early days of the modernization of East Asia, Neo-Confucianism was often held responsible for the purported intellectual, political, and social failings of traditional societies in the nineteenth century. Today, with frequent comparisons between the rapid success at modernization of many of these societies and the slowness of other underdeveloped countries, Neo-Confucianism has come to be seen under a very different light; analysts now point to the common Confucian culture of China, Japan, Korea, and overseas Chinese communities as a driving force in the East Asian peoples' receptivity to new learning, disciplined industriousness, and capacity for both cultural and economic development. Central to this remarkable capacity for development, these essays argue, lies the influence of the great twelfth-century thinker Chu Hsi. He has been considered responsible for providing much of the intellectual mortar that preserved the established order for centuries. However, when viewed in their historical setting, many of Chu's views can be seen as liberal--indeed, progressive. This is the first comprehensive study of Chu as an educator and of the propagation of his teachings throughout East Asia. Covering a wide spectrum of intellectual and social developments, the contributors address the ways in which Neo-Confucian thought and ethics were adapted to changes in Chinese society that anticipate many features and problems of modern society today.1 190) in his Bequeathed Plans for Tranquility in the Sung (Sung-cha#39;ao yen-i i mou lu) says that in his day the policy was longer ... Furthermore, during the Southern Sung the policy of testing the legal knowledge of some low-level local officials was revived (in 1178). ... testing, which might include questions on law, might also be required of military officers who wished to transfer to the civil service.
|Author||:||William Theodore De Bary|
|Publisher||:||Univ of California Press - 1989|