Cosmopolitan Confucian cultures: suggestions for future research and practice
Abstract Is the success of the Chinese in so many domains all over the world evidence that they are cosmopolitan “citizens of the world,” at home in different environments, able to negotiate all the cultural complexities of a globalizing world? Have Confucian cultures become “cosmopolitan cultures”?...
Ausführliche Beschreibung
Gespeichert in:
| Autor*in: |
Tan, Sor-hoon [verfasserIn] |
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| Format: |
E-Artikel |
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| Sprache: |
Englisch |
| Erschienen: |
2015 |
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| Schlagwörter: |
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| Anmerkung: |
© Academy for International Communication of Chinese Culture and Springer-Verlag Berlin Heidelberg 2015 |
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| Übergeordnetes Werk: |
Enthalten in: International communication of Chinese culture - Berlin : Springer, 2014, 2(2015), 3 vom: 27. Aug., Seite 159-180 |
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| Übergeordnetes Werk: |
volume:2 ; year:2015 ; number:3 ; day:27 ; month:08 ; pages:159-180 |
| Links: |
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| DOI / URN: |
10.1007/s40636-015-0022-1 |
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| Katalog-ID: |
SPR037091824 |
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| 520 | |a Abstract Is the success of the Chinese in so many domains all over the world evidence that they are cosmopolitan “citizens of the world,” at home in different environments, able to negotiate all the cultural complexities of a globalizing world? Have Confucian cultures become “cosmopolitan cultures”? The revival of Confucianism in the People’s Republic of China has been associated with cultural nationalism, while others argue for cosmopolitan interpretations of Confucianism. Philosophically, Confucianism is incompatible with a certain well-known liberal conception of cosmopolitanism emphasizing impartiality and individual equality, but the early Confucian texts have resources that could contribute to contemporary moral response to cultural diversity. This paper explores the relationship between Confucianism and cosmopolitanism from a different angle by asking how Chinese diasporic communities reconcile the different demands of loyalty to ancestral culture, of cultural identity, with those of living among people of other cultures; making a living and sometimes making a fortune in today’s global capitalist economies; being mobile in a way that their ancestors could not even imagine; and thereby having access to more of the world than Diogenes could even dream of when he coined the term “kosmopolitês.” It argues that there is a need to go beyond philosophical reconciliation, for more interdisciplinary studies of Confucian cultures in diasporic communities and networks, for the actual experience of these communities and networks in negotiating between cosmopolitan trends and aspirations on the one hand, and ethnocentric biases and prejudices on the other, provides better understanding of what Confucianism could contribute to contemporary cosmopolitanism and the potential of Confucianism to transform global capitalism. | ||
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10.1007/s40636-015-0022-1 doi (DE-627)SPR037091824 (SPR)s40636-015-0022-1-e DE-627 ger DE-627 rakwb eng Tan, Sor-hoon verfasserin (orcid)0000-0001-9153-8284 aut Cosmopolitan Confucian cultures: suggestions for future research and practice 2015 Text txt rdacontent Computermedien c rdamedia Online-Ressource cr rdacarrier © Academy for International Communication of Chinese Culture and Springer-Verlag Berlin Heidelberg 2015 Abstract Is the success of the Chinese in so many domains all over the world evidence that they are cosmopolitan “citizens of the world,” at home in different environments, able to negotiate all the cultural complexities of a globalizing world? Have Confucian cultures become “cosmopolitan cultures”? The revival of Confucianism in the People’s Republic of China has been associated with cultural nationalism, while others argue for cosmopolitan interpretations of Confucianism. Philosophically, Confucianism is incompatible with a certain well-known liberal conception of cosmopolitanism emphasizing impartiality and individual equality, but the early Confucian texts have resources that could contribute to contemporary moral response to cultural diversity. This paper explores the relationship between Confucianism and cosmopolitanism from a different angle by asking how Chinese diasporic communities reconcile the different demands of loyalty to ancestral culture, of cultural identity, with those of living among people of other cultures; making a living and sometimes making a fortune in today’s global capitalist economies; being mobile in a way that their ancestors could not even imagine; and thereby having access to more of the world than Diogenes could even dream of when he coined the term “kosmopolitês.” It argues that there is a need to go beyond philosophical reconciliation, for more interdisciplinary studies of Confucian cultures in diasporic communities and networks, for the actual experience of these communities and networks in negotiating between cosmopolitan trends and aspirations on the one hand, and ethnocentric biases and prejudices on the other, provides better understanding of what Confucianism could contribute to contemporary cosmopolitanism and the potential of Confucianism to transform global capitalism. Cosmopolitanism (dpeaa)DE-He213 Confucianism (dpeaa)DE-He213 Liberalism (dpeaa)DE-He213 Ethnocentrism (dpeaa)DE-He213 Chinese diaspora (dpeaa)DE-He213 Cultural nationalism (dpeaa)DE-He213 Enthalten in International communication of Chinese culture Berlin : Springer, 2014 2(2015), 3 vom: 27. Aug., Seite 159-180 (DE-627)782645208 (DE-600)2765068-6 2197-4241 nnns volume:2 year:2015 number:3 day:27 month:08 pages:159-180 https://dx.doi.org/10.1007/s40636-015-0022-1 lizenzpflichtig Volltext GBV_USEFLAG_A SYSFLAG_A GBV_SPRINGER GBV_ILN_11 GBV_ILN_20 GBV_ILN_22 GBV_ILN_23 GBV_ILN_24 GBV_ILN_31 GBV_ILN_32 GBV_ILN_39 GBV_ILN_40 GBV_ILN_60 GBV_ILN_62 GBV_ILN_63 GBV_ILN_65 GBV_ILN_69 GBV_ILN_70 GBV_ILN_73 GBV_ILN_74 GBV_ILN_90 GBV_ILN_95 GBV_ILN_100 GBV_ILN_101 GBV_ILN_105 GBV_ILN_110 GBV_ILN_120 GBV_ILN_138 GBV_ILN_150 GBV_ILN_151 GBV_ILN_161 GBV_ILN_170 GBV_ILN_171 GBV_ILN_187 GBV_ILN_213 GBV_ILN_224 GBV_ILN_230 GBV_ILN_250 GBV_ILN_281 GBV_ILN_285 GBV_ILN_293 GBV_ILN_370 GBV_ILN_602 GBV_ILN_636 GBV_ILN_702 GBV_ILN_2001 GBV_ILN_2003 GBV_ILN_2004 GBV_ILN_2005 GBV_ILN_2006 GBV_ILN_2007 GBV_ILN_2008 GBV_ILN_2009 GBV_ILN_2010 GBV_ILN_2011 GBV_ILN_2014 GBV_ILN_2015 GBV_ILN_2020 GBV_ILN_2021 GBV_ILN_2025 GBV_ILN_2026 GBV_ILN_2027 GBV_ILN_2031 GBV_ILN_2034 GBV_ILN_2037 GBV_ILN_2038 GBV_ILN_2039 GBV_ILN_2044 GBV_ILN_2048 GBV_ILN_2049 GBV_ILN_2050 GBV_ILN_2055 GBV_ILN_2057 GBV_ILN_2059 GBV_ILN_2061 GBV_ILN_2064 GBV_ILN_2065 GBV_ILN_2068 GBV_ILN_2088 GBV_ILN_2093 GBV_ILN_2106 GBV_ILN_2107 GBV_ILN_2108 GBV_ILN_2110 GBV_ILN_2111 GBV_ILN_2112 GBV_ILN_2113 GBV_ILN_2118 GBV_ILN_2129 GBV_ILN_2143 GBV_ILN_2144 GBV_ILN_2147 GBV_ILN_2148 GBV_ILN_2152 GBV_ILN_2153 GBV_ILN_2188 GBV_ILN_2190 GBV_ILN_2232 GBV_ILN_2336 GBV_ILN_2446 GBV_ILN_2470 GBV_ILN_2472 GBV_ILN_2507 GBV_ILN_2522 GBV_ILN_2548 GBV_ILN_4012 GBV_ILN_4035 GBV_ILN_4037 GBV_ILN_4046 GBV_ILN_4112 GBV_ILN_4125 GBV_ILN_4242 GBV_ILN_4246 GBV_ILN_4249 GBV_ILN_4251 GBV_ILN_4277 GBV_ILN_4305 GBV_ILN_4306 GBV_ILN_4307 GBV_ILN_4313 GBV_ILN_4322 GBV_ILN_4323 GBV_ILN_4324 GBV_ILN_4325 GBV_ILN_4326 GBV_ILN_4333 GBV_ILN_4334 GBV_ILN_4335 GBV_ILN_4336 GBV_ILN_4338 GBV_ILN_4393 GBV_ILN_4700 AR 2 2015 3 27 08 159-180 |
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10.1007/s40636-015-0022-1 doi (DE-627)SPR037091824 (SPR)s40636-015-0022-1-e DE-627 ger DE-627 rakwb eng Tan, Sor-hoon verfasserin (orcid)0000-0001-9153-8284 aut Cosmopolitan Confucian cultures: suggestions for future research and practice 2015 Text txt rdacontent Computermedien c rdamedia Online-Ressource cr rdacarrier © Academy for International Communication of Chinese Culture and Springer-Verlag Berlin Heidelberg 2015 Abstract Is the success of the Chinese in so many domains all over the world evidence that they are cosmopolitan “citizens of the world,” at home in different environments, able to negotiate all the cultural complexities of a globalizing world? Have Confucian cultures become “cosmopolitan cultures”? The revival of Confucianism in the People’s Republic of China has been associated with cultural nationalism, while others argue for cosmopolitan interpretations of Confucianism. Philosophically, Confucianism is incompatible with a certain well-known liberal conception of cosmopolitanism emphasizing impartiality and individual equality, but the early Confucian texts have resources that could contribute to contemporary moral response to cultural diversity. This paper explores the relationship between Confucianism and cosmopolitanism from a different angle by asking how Chinese diasporic communities reconcile the different demands of loyalty to ancestral culture, of cultural identity, with those of living among people of other cultures; making a living and sometimes making a fortune in today’s global capitalist economies; being mobile in a way that their ancestors could not even imagine; and thereby having access to more of the world than Diogenes could even dream of when he coined the term “kosmopolitês.” It argues that there is a need to go beyond philosophical reconciliation, for more interdisciplinary studies of Confucian cultures in diasporic communities and networks, for the actual experience of these communities and networks in negotiating between cosmopolitan trends and aspirations on the one hand, and ethnocentric biases and prejudices on the other, provides better understanding of what Confucianism could contribute to contemporary cosmopolitanism and the potential of Confucianism to transform global capitalism. Cosmopolitanism (dpeaa)DE-He213 Confucianism (dpeaa)DE-He213 Liberalism (dpeaa)DE-He213 Ethnocentrism (dpeaa)DE-He213 Chinese diaspora (dpeaa)DE-He213 Cultural nationalism (dpeaa)DE-He213 Enthalten in International communication of Chinese culture Berlin : Springer, 2014 2(2015), 3 vom: 27. Aug., Seite 159-180 (DE-627)782645208 (DE-600)2765068-6 2197-4241 nnns volume:2 year:2015 number:3 day:27 month:08 pages:159-180 https://dx.doi.org/10.1007/s40636-015-0022-1 lizenzpflichtig Volltext GBV_USEFLAG_A SYSFLAG_A GBV_SPRINGER GBV_ILN_11 GBV_ILN_20 GBV_ILN_22 GBV_ILN_23 GBV_ILN_24 GBV_ILN_31 GBV_ILN_32 GBV_ILN_39 GBV_ILN_40 GBV_ILN_60 GBV_ILN_62 GBV_ILN_63 GBV_ILN_65 GBV_ILN_69 GBV_ILN_70 GBV_ILN_73 GBV_ILN_74 GBV_ILN_90 GBV_ILN_95 GBV_ILN_100 GBV_ILN_101 GBV_ILN_105 GBV_ILN_110 GBV_ILN_120 GBV_ILN_138 GBV_ILN_150 GBV_ILN_151 GBV_ILN_161 GBV_ILN_170 GBV_ILN_171 GBV_ILN_187 GBV_ILN_213 GBV_ILN_224 GBV_ILN_230 GBV_ILN_250 GBV_ILN_281 GBV_ILN_285 GBV_ILN_293 GBV_ILN_370 GBV_ILN_602 GBV_ILN_636 GBV_ILN_702 GBV_ILN_2001 GBV_ILN_2003 GBV_ILN_2004 GBV_ILN_2005 GBV_ILN_2006 GBV_ILN_2007 GBV_ILN_2008 GBV_ILN_2009 GBV_ILN_2010 GBV_ILN_2011 GBV_ILN_2014 GBV_ILN_2015 GBV_ILN_2020 GBV_ILN_2021 GBV_ILN_2025 GBV_ILN_2026 GBV_ILN_2027 GBV_ILN_2031 GBV_ILN_2034 GBV_ILN_2037 GBV_ILN_2038 GBV_ILN_2039 GBV_ILN_2044 GBV_ILN_2048 GBV_ILN_2049 GBV_ILN_2050 GBV_ILN_2055 GBV_ILN_2057 GBV_ILN_2059 GBV_ILN_2061 GBV_ILN_2064 GBV_ILN_2065 GBV_ILN_2068 GBV_ILN_2088 GBV_ILN_2093 GBV_ILN_2106 GBV_ILN_2107 GBV_ILN_2108 GBV_ILN_2110 GBV_ILN_2111 GBV_ILN_2112 GBV_ILN_2113 GBV_ILN_2118 GBV_ILN_2129 GBV_ILN_2143 GBV_ILN_2144 GBV_ILN_2147 GBV_ILN_2148 GBV_ILN_2152 GBV_ILN_2153 GBV_ILN_2188 GBV_ILN_2190 GBV_ILN_2232 GBV_ILN_2336 GBV_ILN_2446 GBV_ILN_2470 GBV_ILN_2472 GBV_ILN_2507 GBV_ILN_2522 GBV_ILN_2548 GBV_ILN_4012 GBV_ILN_4035 GBV_ILN_4037 GBV_ILN_4046 GBV_ILN_4112 GBV_ILN_4125 GBV_ILN_4242 GBV_ILN_4246 GBV_ILN_4249 GBV_ILN_4251 GBV_ILN_4277 GBV_ILN_4305 GBV_ILN_4306 GBV_ILN_4307 GBV_ILN_4313 GBV_ILN_4322 GBV_ILN_4323 GBV_ILN_4324 GBV_ILN_4325 GBV_ILN_4326 GBV_ILN_4333 GBV_ILN_4334 GBV_ILN_4335 GBV_ILN_4336 GBV_ILN_4338 GBV_ILN_4393 GBV_ILN_4700 AR 2 2015 3 27 08 159-180 |
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10.1007/s40636-015-0022-1 doi (DE-627)SPR037091824 (SPR)s40636-015-0022-1-e DE-627 ger DE-627 rakwb eng Tan, Sor-hoon verfasserin (orcid)0000-0001-9153-8284 aut Cosmopolitan Confucian cultures: suggestions for future research and practice 2015 Text txt rdacontent Computermedien c rdamedia Online-Ressource cr rdacarrier © Academy for International Communication of Chinese Culture and Springer-Verlag Berlin Heidelberg 2015 Abstract Is the success of the Chinese in so many domains all over the world evidence that they are cosmopolitan “citizens of the world,” at home in different environments, able to negotiate all the cultural complexities of a globalizing world? Have Confucian cultures become “cosmopolitan cultures”? The revival of Confucianism in the People’s Republic of China has been associated with cultural nationalism, while others argue for cosmopolitan interpretations of Confucianism. Philosophically, Confucianism is incompatible with a certain well-known liberal conception of cosmopolitanism emphasizing impartiality and individual equality, but the early Confucian texts have resources that could contribute to contemporary moral response to cultural diversity. This paper explores the relationship between Confucianism and cosmopolitanism from a different angle by asking how Chinese diasporic communities reconcile the different demands of loyalty to ancestral culture, of cultural identity, with those of living among people of other cultures; making a living and sometimes making a fortune in today’s global capitalist economies; being mobile in a way that their ancestors could not even imagine; and thereby having access to more of the world than Diogenes could even dream of when he coined the term “kosmopolitês.” It argues that there is a need to go beyond philosophical reconciliation, for more interdisciplinary studies of Confucian cultures in diasporic communities and networks, for the actual experience of these communities and networks in negotiating between cosmopolitan trends and aspirations on the one hand, and ethnocentric biases and prejudices on the other, provides better understanding of what Confucianism could contribute to contemporary cosmopolitanism and the potential of Confucianism to transform global capitalism. Cosmopolitanism (dpeaa)DE-He213 Confucianism (dpeaa)DE-He213 Liberalism (dpeaa)DE-He213 Ethnocentrism (dpeaa)DE-He213 Chinese diaspora (dpeaa)DE-He213 Cultural nationalism (dpeaa)DE-He213 Enthalten in International communication of Chinese culture Berlin : Springer, 2014 2(2015), 3 vom: 27. Aug., Seite 159-180 (DE-627)782645208 (DE-600)2765068-6 2197-4241 nnns volume:2 year:2015 number:3 day:27 month:08 pages:159-180 https://dx.doi.org/10.1007/s40636-015-0022-1 lizenzpflichtig Volltext GBV_USEFLAG_A SYSFLAG_A GBV_SPRINGER GBV_ILN_11 GBV_ILN_20 GBV_ILN_22 GBV_ILN_23 GBV_ILN_24 GBV_ILN_31 GBV_ILN_32 GBV_ILN_39 GBV_ILN_40 GBV_ILN_60 GBV_ILN_62 GBV_ILN_63 GBV_ILN_65 GBV_ILN_69 GBV_ILN_70 GBV_ILN_73 GBV_ILN_74 GBV_ILN_90 GBV_ILN_95 GBV_ILN_100 GBV_ILN_101 GBV_ILN_105 GBV_ILN_110 GBV_ILN_120 GBV_ILN_138 GBV_ILN_150 GBV_ILN_151 GBV_ILN_161 GBV_ILN_170 GBV_ILN_171 GBV_ILN_187 GBV_ILN_213 GBV_ILN_224 GBV_ILN_230 GBV_ILN_250 GBV_ILN_281 GBV_ILN_285 GBV_ILN_293 GBV_ILN_370 GBV_ILN_602 GBV_ILN_636 GBV_ILN_702 GBV_ILN_2001 GBV_ILN_2003 GBV_ILN_2004 GBV_ILN_2005 GBV_ILN_2006 GBV_ILN_2007 GBV_ILN_2008 GBV_ILN_2009 GBV_ILN_2010 GBV_ILN_2011 GBV_ILN_2014 GBV_ILN_2015 GBV_ILN_2020 GBV_ILN_2021 GBV_ILN_2025 GBV_ILN_2026 GBV_ILN_2027 GBV_ILN_2031 GBV_ILN_2034 GBV_ILN_2037 GBV_ILN_2038 GBV_ILN_2039 GBV_ILN_2044 GBV_ILN_2048 GBV_ILN_2049 GBV_ILN_2050 GBV_ILN_2055 GBV_ILN_2057 GBV_ILN_2059 GBV_ILN_2061 GBV_ILN_2064 GBV_ILN_2065 GBV_ILN_2068 GBV_ILN_2088 GBV_ILN_2093 GBV_ILN_2106 GBV_ILN_2107 GBV_ILN_2108 GBV_ILN_2110 GBV_ILN_2111 GBV_ILN_2112 GBV_ILN_2113 GBV_ILN_2118 GBV_ILN_2129 GBV_ILN_2143 GBV_ILN_2144 GBV_ILN_2147 GBV_ILN_2148 GBV_ILN_2152 GBV_ILN_2153 GBV_ILN_2188 GBV_ILN_2190 GBV_ILN_2232 GBV_ILN_2336 GBV_ILN_2446 GBV_ILN_2470 GBV_ILN_2472 GBV_ILN_2507 GBV_ILN_2522 GBV_ILN_2548 GBV_ILN_4012 GBV_ILN_4035 GBV_ILN_4037 GBV_ILN_4046 GBV_ILN_4112 GBV_ILN_4125 GBV_ILN_4242 GBV_ILN_4246 GBV_ILN_4249 GBV_ILN_4251 GBV_ILN_4277 GBV_ILN_4305 GBV_ILN_4306 GBV_ILN_4307 GBV_ILN_4313 GBV_ILN_4322 GBV_ILN_4323 GBV_ILN_4324 GBV_ILN_4325 GBV_ILN_4326 GBV_ILN_4333 GBV_ILN_4334 GBV_ILN_4335 GBV_ILN_4336 GBV_ILN_4338 GBV_ILN_4393 GBV_ILN_4700 AR 2 2015 3 27 08 159-180 |
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10.1007/s40636-015-0022-1 doi (DE-627)SPR037091824 (SPR)s40636-015-0022-1-e DE-627 ger DE-627 rakwb eng Tan, Sor-hoon verfasserin (orcid)0000-0001-9153-8284 aut Cosmopolitan Confucian cultures: suggestions for future research and practice 2015 Text txt rdacontent Computermedien c rdamedia Online-Ressource cr rdacarrier © Academy for International Communication of Chinese Culture and Springer-Verlag Berlin Heidelberg 2015 Abstract Is the success of the Chinese in so many domains all over the world evidence that they are cosmopolitan “citizens of the world,” at home in different environments, able to negotiate all the cultural complexities of a globalizing world? Have Confucian cultures become “cosmopolitan cultures”? The revival of Confucianism in the People’s Republic of China has been associated with cultural nationalism, while others argue for cosmopolitan interpretations of Confucianism. Philosophically, Confucianism is incompatible with a certain well-known liberal conception of cosmopolitanism emphasizing impartiality and individual equality, but the early Confucian texts have resources that could contribute to contemporary moral response to cultural diversity. This paper explores the relationship between Confucianism and cosmopolitanism from a different angle by asking how Chinese diasporic communities reconcile the different demands of loyalty to ancestral culture, of cultural identity, with those of living among people of other cultures; making a living and sometimes making a fortune in today’s global capitalist economies; being mobile in a way that their ancestors could not even imagine; and thereby having access to more of the world than Diogenes could even dream of when he coined the term “kosmopolitês.” It argues that there is a need to go beyond philosophical reconciliation, for more interdisciplinary studies of Confucian cultures in diasporic communities and networks, for the actual experience of these communities and networks in negotiating between cosmopolitan trends and aspirations on the one hand, and ethnocentric biases and prejudices on the other, provides better understanding of what Confucianism could contribute to contemporary cosmopolitanism and the potential of Confucianism to transform global capitalism. Cosmopolitanism (dpeaa)DE-He213 Confucianism (dpeaa)DE-He213 Liberalism (dpeaa)DE-He213 Ethnocentrism (dpeaa)DE-He213 Chinese diaspora (dpeaa)DE-He213 Cultural nationalism (dpeaa)DE-He213 Enthalten in International communication of Chinese culture Berlin : Springer, 2014 2(2015), 3 vom: 27. Aug., Seite 159-180 (DE-627)782645208 (DE-600)2765068-6 2197-4241 nnns volume:2 year:2015 number:3 day:27 month:08 pages:159-180 https://dx.doi.org/10.1007/s40636-015-0022-1 lizenzpflichtig Volltext GBV_USEFLAG_A SYSFLAG_A GBV_SPRINGER GBV_ILN_11 GBV_ILN_20 GBV_ILN_22 GBV_ILN_23 GBV_ILN_24 GBV_ILN_31 GBV_ILN_32 GBV_ILN_39 GBV_ILN_40 GBV_ILN_60 GBV_ILN_62 GBV_ILN_63 GBV_ILN_65 GBV_ILN_69 GBV_ILN_70 GBV_ILN_73 GBV_ILN_74 GBV_ILN_90 GBV_ILN_95 GBV_ILN_100 GBV_ILN_101 GBV_ILN_105 GBV_ILN_110 GBV_ILN_120 GBV_ILN_138 GBV_ILN_150 GBV_ILN_151 GBV_ILN_161 GBV_ILN_170 GBV_ILN_171 GBV_ILN_187 GBV_ILN_213 GBV_ILN_224 GBV_ILN_230 GBV_ILN_250 GBV_ILN_281 GBV_ILN_285 GBV_ILN_293 GBV_ILN_370 GBV_ILN_602 GBV_ILN_636 GBV_ILN_702 GBV_ILN_2001 GBV_ILN_2003 GBV_ILN_2004 GBV_ILN_2005 GBV_ILN_2006 GBV_ILN_2007 GBV_ILN_2008 GBV_ILN_2009 GBV_ILN_2010 GBV_ILN_2011 GBV_ILN_2014 GBV_ILN_2015 GBV_ILN_2020 GBV_ILN_2021 GBV_ILN_2025 GBV_ILN_2026 GBV_ILN_2027 GBV_ILN_2031 GBV_ILN_2034 GBV_ILN_2037 GBV_ILN_2038 GBV_ILN_2039 GBV_ILN_2044 GBV_ILN_2048 GBV_ILN_2049 GBV_ILN_2050 GBV_ILN_2055 GBV_ILN_2057 GBV_ILN_2059 GBV_ILN_2061 GBV_ILN_2064 GBV_ILN_2065 GBV_ILN_2068 GBV_ILN_2088 GBV_ILN_2093 GBV_ILN_2106 GBV_ILN_2107 GBV_ILN_2108 GBV_ILN_2110 GBV_ILN_2111 GBV_ILN_2112 GBV_ILN_2113 GBV_ILN_2118 GBV_ILN_2129 GBV_ILN_2143 GBV_ILN_2144 GBV_ILN_2147 GBV_ILN_2148 GBV_ILN_2152 GBV_ILN_2153 GBV_ILN_2188 GBV_ILN_2190 GBV_ILN_2232 GBV_ILN_2336 GBV_ILN_2446 GBV_ILN_2470 GBV_ILN_2472 GBV_ILN_2507 GBV_ILN_2522 GBV_ILN_2548 GBV_ILN_4012 GBV_ILN_4035 GBV_ILN_4037 GBV_ILN_4046 GBV_ILN_4112 GBV_ILN_4125 GBV_ILN_4242 GBV_ILN_4246 GBV_ILN_4249 GBV_ILN_4251 GBV_ILN_4277 GBV_ILN_4305 GBV_ILN_4306 GBV_ILN_4307 GBV_ILN_4313 GBV_ILN_4322 GBV_ILN_4323 GBV_ILN_4324 GBV_ILN_4325 GBV_ILN_4326 GBV_ILN_4333 GBV_ILN_4334 GBV_ILN_4335 GBV_ILN_4336 GBV_ILN_4338 GBV_ILN_4393 GBV_ILN_4700 AR 2 2015 3 27 08 159-180 |
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10.1007/s40636-015-0022-1 doi (DE-627)SPR037091824 (SPR)s40636-015-0022-1-e DE-627 ger DE-627 rakwb eng Tan, Sor-hoon verfasserin (orcid)0000-0001-9153-8284 aut Cosmopolitan Confucian cultures: suggestions for future research and practice 2015 Text txt rdacontent Computermedien c rdamedia Online-Ressource cr rdacarrier © Academy for International Communication of Chinese Culture and Springer-Verlag Berlin Heidelberg 2015 Abstract Is the success of the Chinese in so many domains all over the world evidence that they are cosmopolitan “citizens of the world,” at home in different environments, able to negotiate all the cultural complexities of a globalizing world? Have Confucian cultures become “cosmopolitan cultures”? The revival of Confucianism in the People’s Republic of China has been associated with cultural nationalism, while others argue for cosmopolitan interpretations of Confucianism. Philosophically, Confucianism is incompatible with a certain well-known liberal conception of cosmopolitanism emphasizing impartiality and individual equality, but the early Confucian texts have resources that could contribute to contemporary moral response to cultural diversity. This paper explores the relationship between Confucianism and cosmopolitanism from a different angle by asking how Chinese diasporic communities reconcile the different demands of loyalty to ancestral culture, of cultural identity, with those of living among people of other cultures; making a living and sometimes making a fortune in today’s global capitalist economies; being mobile in a way that their ancestors could not even imagine; and thereby having access to more of the world than Diogenes could even dream of when he coined the term “kosmopolitês.” It argues that there is a need to go beyond philosophical reconciliation, for more interdisciplinary studies of Confucian cultures in diasporic communities and networks, for the actual experience of these communities and networks in negotiating between cosmopolitan trends and aspirations on the one hand, and ethnocentric biases and prejudices on the other, provides better understanding of what Confucianism could contribute to contemporary cosmopolitanism and the potential of Confucianism to transform global capitalism. Cosmopolitanism (dpeaa)DE-He213 Confucianism (dpeaa)DE-He213 Liberalism (dpeaa)DE-He213 Ethnocentrism (dpeaa)DE-He213 Chinese diaspora (dpeaa)DE-He213 Cultural nationalism (dpeaa)DE-He213 Enthalten in International communication of Chinese culture Berlin : Springer, 2014 2(2015), 3 vom: 27. Aug., Seite 159-180 (DE-627)782645208 (DE-600)2765068-6 2197-4241 nnns volume:2 year:2015 number:3 day:27 month:08 pages:159-180 https://dx.doi.org/10.1007/s40636-015-0022-1 lizenzpflichtig Volltext GBV_USEFLAG_A SYSFLAG_A GBV_SPRINGER GBV_ILN_11 GBV_ILN_20 GBV_ILN_22 GBV_ILN_23 GBV_ILN_24 GBV_ILN_31 GBV_ILN_32 GBV_ILN_39 GBV_ILN_40 GBV_ILN_60 GBV_ILN_62 GBV_ILN_63 GBV_ILN_65 GBV_ILN_69 GBV_ILN_70 GBV_ILN_73 GBV_ILN_74 GBV_ILN_90 GBV_ILN_95 GBV_ILN_100 GBV_ILN_101 GBV_ILN_105 GBV_ILN_110 GBV_ILN_120 GBV_ILN_138 GBV_ILN_150 GBV_ILN_151 GBV_ILN_161 GBV_ILN_170 GBV_ILN_171 GBV_ILN_187 GBV_ILN_213 GBV_ILN_224 GBV_ILN_230 GBV_ILN_250 GBV_ILN_281 GBV_ILN_285 GBV_ILN_293 GBV_ILN_370 GBV_ILN_602 GBV_ILN_636 GBV_ILN_702 GBV_ILN_2001 GBV_ILN_2003 GBV_ILN_2004 GBV_ILN_2005 GBV_ILN_2006 GBV_ILN_2007 GBV_ILN_2008 GBV_ILN_2009 GBV_ILN_2010 GBV_ILN_2011 GBV_ILN_2014 GBV_ILN_2015 GBV_ILN_2020 GBV_ILN_2021 GBV_ILN_2025 GBV_ILN_2026 GBV_ILN_2027 GBV_ILN_2031 GBV_ILN_2034 GBV_ILN_2037 GBV_ILN_2038 GBV_ILN_2039 GBV_ILN_2044 GBV_ILN_2048 GBV_ILN_2049 GBV_ILN_2050 GBV_ILN_2055 GBV_ILN_2057 GBV_ILN_2059 GBV_ILN_2061 GBV_ILN_2064 GBV_ILN_2065 GBV_ILN_2068 GBV_ILN_2088 GBV_ILN_2093 GBV_ILN_2106 GBV_ILN_2107 GBV_ILN_2108 GBV_ILN_2110 GBV_ILN_2111 GBV_ILN_2112 GBV_ILN_2113 GBV_ILN_2118 GBV_ILN_2129 GBV_ILN_2143 GBV_ILN_2144 GBV_ILN_2147 GBV_ILN_2148 GBV_ILN_2152 GBV_ILN_2153 GBV_ILN_2188 GBV_ILN_2190 GBV_ILN_2232 GBV_ILN_2336 GBV_ILN_2446 GBV_ILN_2470 GBV_ILN_2472 GBV_ILN_2507 GBV_ILN_2522 GBV_ILN_2548 GBV_ILN_4012 GBV_ILN_4035 GBV_ILN_4037 GBV_ILN_4046 GBV_ILN_4112 GBV_ILN_4125 GBV_ILN_4242 GBV_ILN_4246 GBV_ILN_4249 GBV_ILN_4251 GBV_ILN_4277 GBV_ILN_4305 GBV_ILN_4306 GBV_ILN_4307 GBV_ILN_4313 GBV_ILN_4322 GBV_ILN_4323 GBV_ILN_4324 GBV_ILN_4325 GBV_ILN_4326 GBV_ILN_4333 GBV_ILN_4334 GBV_ILN_4335 GBV_ILN_4336 GBV_ILN_4338 GBV_ILN_4393 GBV_ILN_4700 AR 2 2015 3 27 08 159-180 |
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This paper explores the relationship between Confucianism and cosmopolitanism from a different angle by asking how Chinese diasporic communities reconcile the different demands of loyalty to ancestral culture, of cultural identity, with those of living among people of other cultures; making a living and sometimes making a fortune in today’s global capitalist economies; being mobile in a way that their ancestors could not even imagine; and thereby having access to more of the world than Diogenes could even dream of when he coined the term “kosmopolitês.” It argues that there is a need to go beyond philosophical reconciliation, for more interdisciplinary studies of Confucian cultures in diasporic communities and networks, for the actual experience of these communities and networks in negotiating between cosmopolitan trends and aspirations on the one hand, and ethnocentric biases and prejudices on the other, provides better understanding of what Confucianism could contribute to contemporary cosmopolitanism and the potential of Confucianism to transform global capitalism.</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">Cosmopolitanism</subfield><subfield code="7">(dpeaa)DE-He213</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">Confucianism</subfield><subfield code="7">(dpeaa)DE-He213</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">Liberalism</subfield><subfield code="7">(dpeaa)DE-He213</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">Ethnocentrism</subfield><subfield code="7">(dpeaa)DE-He213</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">Chinese diaspora</subfield><subfield code="7">(dpeaa)DE-He213</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">Cultural nationalism</subfield><subfield code="7">(dpeaa)DE-He213</subfield></datafield><datafield tag="773" ind1="0" ind2="8"><subfield code="i">Enthalten in</subfield><subfield code="t">International communication of Chinese culture</subfield><subfield code="d">Berlin : Springer, 2014</subfield><subfield code="g">2(2015), 3 vom: 27. 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Cosmopolitan Confucian cultures: suggestions for future research and practice Cosmopolitanism (dpeaa)DE-He213 Confucianism (dpeaa)DE-He213 Liberalism (dpeaa)DE-He213 Ethnocentrism (dpeaa)DE-He213 Chinese diaspora (dpeaa)DE-He213 Cultural nationalism (dpeaa)DE-He213 |
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cosmopolitan confucian cultures: suggestions for future research and practice |
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Cosmopolitan Confucian cultures: suggestions for future research and practice |
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Abstract Is the success of the Chinese in so many domains all over the world evidence that they are cosmopolitan “citizens of the world,” at home in different environments, able to negotiate all the cultural complexities of a globalizing world? Have Confucian cultures become “cosmopolitan cultures”? The revival of Confucianism in the People’s Republic of China has been associated with cultural nationalism, while others argue for cosmopolitan interpretations of Confucianism. Philosophically, Confucianism is incompatible with a certain well-known liberal conception of cosmopolitanism emphasizing impartiality and individual equality, but the early Confucian texts have resources that could contribute to contemporary moral response to cultural diversity. This paper explores the relationship between Confucianism and cosmopolitanism from a different angle by asking how Chinese diasporic communities reconcile the different demands of loyalty to ancestral culture, of cultural identity, with those of living among people of other cultures; making a living and sometimes making a fortune in today’s global capitalist economies; being mobile in a way that their ancestors could not even imagine; and thereby having access to more of the world than Diogenes could even dream of when he coined the term “kosmopolitês.” It argues that there is a need to go beyond philosophical reconciliation, for more interdisciplinary studies of Confucian cultures in diasporic communities and networks, for the actual experience of these communities and networks in negotiating between cosmopolitan trends and aspirations on the one hand, and ethnocentric biases and prejudices on the other, provides better understanding of what Confucianism could contribute to contemporary cosmopolitanism and the potential of Confucianism to transform global capitalism. © Academy for International Communication of Chinese Culture and Springer-Verlag Berlin Heidelberg 2015 |
| abstractGer |
Abstract Is the success of the Chinese in so many domains all over the world evidence that they are cosmopolitan “citizens of the world,” at home in different environments, able to negotiate all the cultural complexities of a globalizing world? Have Confucian cultures become “cosmopolitan cultures”? The revival of Confucianism in the People’s Republic of China has been associated with cultural nationalism, while others argue for cosmopolitan interpretations of Confucianism. Philosophically, Confucianism is incompatible with a certain well-known liberal conception of cosmopolitanism emphasizing impartiality and individual equality, but the early Confucian texts have resources that could contribute to contemporary moral response to cultural diversity. This paper explores the relationship between Confucianism and cosmopolitanism from a different angle by asking how Chinese diasporic communities reconcile the different demands of loyalty to ancestral culture, of cultural identity, with those of living among people of other cultures; making a living and sometimes making a fortune in today’s global capitalist economies; being mobile in a way that their ancestors could not even imagine; and thereby having access to more of the world than Diogenes could even dream of when he coined the term “kosmopolitês.” It argues that there is a need to go beyond philosophical reconciliation, for more interdisciplinary studies of Confucian cultures in diasporic communities and networks, for the actual experience of these communities and networks in negotiating between cosmopolitan trends and aspirations on the one hand, and ethnocentric biases and prejudices on the other, provides better understanding of what Confucianism could contribute to contemporary cosmopolitanism and the potential of Confucianism to transform global capitalism. © Academy for International Communication of Chinese Culture and Springer-Verlag Berlin Heidelberg 2015 |
| abstract_unstemmed |
Abstract Is the success of the Chinese in so many domains all over the world evidence that they are cosmopolitan “citizens of the world,” at home in different environments, able to negotiate all the cultural complexities of a globalizing world? Have Confucian cultures become “cosmopolitan cultures”? The revival of Confucianism in the People’s Republic of China has been associated with cultural nationalism, while others argue for cosmopolitan interpretations of Confucianism. Philosophically, Confucianism is incompatible with a certain well-known liberal conception of cosmopolitanism emphasizing impartiality and individual equality, but the early Confucian texts have resources that could contribute to contemporary moral response to cultural diversity. This paper explores the relationship between Confucianism and cosmopolitanism from a different angle by asking how Chinese diasporic communities reconcile the different demands of loyalty to ancestral culture, of cultural identity, with those of living among people of other cultures; making a living and sometimes making a fortune in today’s global capitalist economies; being mobile in a way that their ancestors could not even imagine; and thereby having access to more of the world than Diogenes could even dream of when he coined the term “kosmopolitês.” It argues that there is a need to go beyond philosophical reconciliation, for more interdisciplinary studies of Confucian cultures in diasporic communities and networks, for the actual experience of these communities and networks in negotiating between cosmopolitan trends and aspirations on the one hand, and ethnocentric biases and prejudices on the other, provides better understanding of what Confucianism could contribute to contemporary cosmopolitanism and the potential of Confucianism to transform global capitalism. © Academy for International Communication of Chinese Culture and Springer-Verlag Berlin Heidelberg 2015 |
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Cosmopolitan Confucian cultures: suggestions for future research and practice |
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| score |
7.40042 |