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By Eliot Deutsch, Ron Bontekoe

This awesome quantity deals scholars, lecturers and basic readers an entire introductory survey of the foremost non-western philosophical traditions.

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While he is critical of Mencius' theory that human nature is intrinsically good, he shares Mencius' faith in the improvability of the human condition through self-effort. Xunzi envisions self-cultivation as a cumulative process of moral transformation. He sees humanization as ritualization and underscores the importance of exemplary roles of significant social agents for the task: parents, teachers, elders, officials, and friends. Yet he considers the active participation of the students themselves in their own moral education the single most important factor in bringing about an ordered society.

Surely, I am obligated and willing to serve as a contributing member of my community, but I am < previous page page_8 next page > < previous page page_9 next page > Page 9 not a tool for an external purpose or a means to achieve an outside goal. Learning, as character-building, is an end in itself; it is for my own sake, not for fame, profit, social utility, or parental approval. However, as a center of relationships, I am forever interconnected with an ever-expanding network of human-relatedness.

Drawing freely from Legalist, Daoist, yin yang Cosmologist, Mohist, and folk resources, Dong's Luxuriant Gems of the Spring and Autumn Annals is a coherent theological argument for a constitutional framework of political action based on an implicit covenant between the ruler and the Mandate of Heaven. " If Dong's work symbolizes Han syncretism based on Confucian morality, the Huainanzi, a collection of essays composed by the entourage of Prince An of Huainan, is an excellent example of Daoist syncretism.

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