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” (Zhao, 2007 : 14). Zhao has made an ambitious attempt to counteract this tendency. His suggestion is to ground human rights on the ontological conditions of human life; that is, social relationships, and a concept of justice that can provide space for balancing or limiting individual-centered rights

In: Confucianism and Reflexive Modernity

, and congress; and also the checks and balances of the executive, judicial, and legislative branches of government. There are two reasons that popular sovereignty is relevant to re-analyzing the Gwangju struggle. First, the Gwangju citizens’ popular sovereignty was realized autonomously, while other

In: Confucianism and Reflexive Modernity

. Against this background, therefore, this book has explored the significance of Confucianism for many issues, particularly a balanced focus on human rights. Here balance means that human rights promote not only individual freedom and empowerment, but also a healthy and flourishing community, as an

In: Confucianism and Reflexive Modernity

of “self-so” presented in the Laozi . In accordance with this advocacy of “self-so” behavior and development, Laozi further puts forth his conception of “non-action,” which aims to allow for people’s various different aspirations to achieve harmonious balance. The application of the teachings of

In: The Annotated Critical Laozi

were anxious about inner and outer balance, hygienic and social rules. Sexual freedom was not a carnal sin but rather a threat to social morality and customs. 1897 Hawkes, tr., vol. 2, p. 91 ( Honglou meng , ch. 29).

In: The Culture of Love in China and Europe

apparent contradiction in dealing with emotions: on the one side Daoist texts show a negative attitude toward passions, urge their suppression before they are manifested, in order to save the vital energy and keep man’s balance; 76 on the other side, these texts recognise some basic genuine feelings. The

In: The Culture of Love in China and Europe

analysed in terms of our everyday concept of friendship; for, as the principles whose balance it consists in – love and respect – it is also separated from the feelings. What Kant says explicitly about love characterizes the both principles united in friendship: „But in any case, the love in friendship

In: The Culture of Love in China and Europe

a theoretically well-balanced account of the Christian concept of love and that of marriage where the obvious price to be paid for the wellness of the balance is a considerable reduction of love’s erotic side. 3 Andreas Capellanus and Love’s Labours in His On Love Having considered some main

In: The Culture of Love in China and Europe

lack of balance is a key to the meaning of love and death in Jiao Hong ji . Death itself is brilliantly narrated (Jiaoniang feigns madness, for example, to escape the impending marriage, and Shen Chun’s sensible brother tries to lecture him while he is in the midst of his suicide), while the cause

In: The Culture of Love in China and Europe

search for orientation in life. The Confessions offers many examples of the value-neutral love operating in us: Augustine’s perspective is that of balancing between the description of the irregular love of the unworthy or forbidden objects, and the normative account of the God-supported well

In: The Culture of Love in China and Europe