The Religious Ethic And Mercantile Spirit In Early Modern China

Why did modern capitalism not arise in late imperial China? One famous answer comes from Max Weber, whose The Protestant Ethic and the Spirit of Capitalism gave a canonical analysis of religious and cultural factors in early modern European economic development. In The Religions of China, Weber contended that China lacked the crucial religious impetus to capitalist growth that Protestantism gave Europe. The preeminent historian Ying-shih Yü offers a magisterial examination of religious and cultural influences in the development of China’s early modern economy, both complement and counterpoint to Weber’s inquiry. The Religious Ethic and Mercantile Spirit in Early Modern China investigates how evolving forms of Buddhism, Confucianism, and Daoism created and promulgated their own concepts of the work ethic from the late seventh century into the Qing dynasty. The book traces how religious leaders developed the spiritual significance of labor and how merchants adopted this religious work ethic, raising their status in Chinese society. However, Yü argues, China’s early modern mercantile spirit was restricted by the imperial bureaucratic priority on social order. He challenges Marxists who championed China’s “sprouts of capitalism” during the fifteenth through eighteenth centuries as well as other modern scholars who credit Confucianism with producing dramatic economic growth in East Asian countries. Yü rejects the premise that China needed an early capitalist stage of development; moreover, the East Asian capitalism that flourished in the later half of the twentieth century was essentially part of the spread of global capitalism. Now available in English translation, this landmark work has been greatly influential among scholars in East Asia since its publication in Chinese in 1987.

The preeminent historian Ying-shih Yü offers a magisterial examination of religious and cultural influences in the development of China's early modern economy. He investigates how evolving forms of Buddhism, Confucianism, and Daoism created and promulgated their own concepts of the work ethic from the late seventh century into the Qing dynasty.

Confucianism is reviving in China and spreading in America. This multidisciplinary volume includes philosophical and theological articulations of Confucianism and other spiritual traditions for the modern and globalizing world, and empirical studies of and analytical reflections on Confucianism and other traditions in Chinese societies by historians, sociologists, and anthropologists.

This book considers ethical culture in East Asia, examines the impact it has had on economic and social transformation, and explores what effect it might have on solving current problems. It views the ethical culture of East Asia, that is, the beliefs, values, and practices that define East Asian societies’ conceptions of ethics in everyday life, as different from what pertains in the West, with more emphasis in East Asia on respect for ancestors, concern about propriety of behaviour, and notions of community. The book discusses how these particular East Asian values are being applied, for example, in family businesses, and how they might further be applied to solve current crucial challenges for humanity, such as climate change, ageing, and persistent inequality, challenges that are not being solved by an exclusive focus on economic growth alone. The book includes a consideration of ethical innovation, for example, distinct forms of ecological ethics enshrined in newly emerging economic organizations, such as social entrepreneurship.

"A vast and complex tradition foundational to East Asian civilizations, Confucianism continues to be a cultural force of global significance. The Oxford Handbook of Confucianism is a collection of 38 essays that explore the variety, complexity, and richness of Confucianism over time and across regions. These essays are written to be of value to the educated public while presenting new scholarship and fresh perspectives from leading scholars in Confucian studies. Using a range of critical approaches, the volume is divided into four parts. Confucianism presents unique problems to study and interpretation, and the introductory section offers three essays exploring the history and criticism of East Asian and Western constructions of the tradition. The bulk of the volume's essays are divided into three parts. The first part considers Confucianism's development within the Chinese context, centering on historical moments, key figures, and formative texts. The second part analyzes the development, impact, and reach of Confucianism in Japan, Korea, Vietnam, Singapore, Malaysia and Indonesia, and "Boston" Confucianism. The final part offers topical studies of the impact of Confucianism in culture, politics and government, social structures, and ideology, exploring topics as wide-ranging as family, social structure, gender, visual and literary arts, government, ethics, religion, and ritual. Expansive in scope and sophisticated in approach, the Oxford Handbook of Confucianism presents a superb resource for study of this ancient, and still vibrant tradition"--

Racism is a world problem. From Morocco to China, Brazil to Indonesia, racism is being debated and contested. Multiracism broadens the horizon on this global challenge, showing that racism has a diverse history with multiple roots and routes. Drawing on examples of racism from across the globe, with particular focus on cases from Asia and Africa, Alastair Bonnett rethinks the origins of racism and the connections between racism and modernity. Arguing that plural modernities are interwoven with plural racisms, he explores the relationship of racism to history, religion, politics, and nationalism, as well as to anti-Black prejudice and discourses of whiteness. Empirically rich, with numerous in-depth case studies, Multiracism equips readers to understand racism in a multipolar world where power is no longer the sole possession of the West. It provides and provokes a new, international, and post-Western vision of racism for the twenty-first century.

It is our purpose to accomplish what Venerable Master Hsing Yun said: "Inherit the future generations with the endless lamp, realize the nature of the mind with the self-nature Buddha, seal the Buddha's Dharma with the three methods, control the faith with the Four Noble Truths, penetrate the dharma realm with the five methods, enter the Buddha land with the six degrees gate, and enter the Buddha country with the seven The enlightenment factor develops wisdom and is fully realized with the Noble Eightfold Path" (Hsing Yun, 2016).