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In Confucianism, the Sangang Wuchang (Chinese: 三綱五常; pinyin: Sāngāng Wǔcháng), sometimes translated as the Three Fundamental Bonds and Five Constant Virtues or the Three Guiding Principles and Five Constant Regulations, [1] or more simply "bonds and virtues" (gāngcháng 綱常), are the three most important human relationships and the five most important virtues.
The Mohist and "Legalistic" version of the rectification of names emphasizes the use of hermeneutics to find "objective models" ("fa", 法) for ethics and politics, as well as in practical fields of work, to order or govern society. [12] Mozi advocated language standards appropriate for use by ordinary people. [8]
The Four Cardinal Principles and Eight Virtues are a set of Legalist (and later Confucian) foundational principles of morality.The Four Cardinal Principles are propriety (禮), righteousness (義), integrity (廉), and shame (恥).
By offering philosophical and moral insights, the Ten Wings transformed the text from a practical guide for divination into a profound treatise on metaphysics, ethics, and cosmology. [1] The Ten Wings consist of the following commentaries on the Book of Changes (易經 Yì jīng): 彖傳 Tuan zhuan, or Commentary on the Judgment, the 1st 彖上傳
Jiyuan Yu (July 5, 1964 – November 3, 2016) was a Chinese moral philosopher noted for his work on virtue ethics.Yu was a long-time and highly admired Professor of Philosophy at the State University of New York at Buffalo, in Buffalo, New York, starting in 1997.
The Three Obediences and Four Virtues (Chinese: 三 從 四 德; pinyin: Sāncóng Sìdé; Vietnamese: Tam tòng, tứ đức) is a set of moral principles and social code of behavior for maiden and married women in East Asian Confucianism, especially in ancient and imperial China.
This work is called the “Tenmon version,” the second version of the published Rongo in Japan after the Rongo shikkai (known as the Shōhei version) first published in Japan in the 19th year of the Shōhei era (1364). The Tenmon Analects were published in the second year of the Temmon era (1533) by members of the Asaino family, a physician ...
— Confucius, The Analects of Confucius [8] This quotation exemplifies Confucius' idea of the junzi ( 君子 ) or gentleman. Originally this expression referred to "the son of a ruler", but Confucius redefined this concept to mean behaviour (in terms of ethics and values such as loyalty and righteousness) instead of mere social status.