Resumen: En la antigua filosofía confuciana, el pensamiento de la “Armonía entre el Hombre y la Naturaleza” ocupa un lugar primordial. La noción confuciana tiene una arraigada y extensa historia, evolucionando y profundizándose a lo largo de sucesivas generaciones. Su contenido es profundo e intrincado, y abarca una perspectiva armoniosa e integrada de la naturaleza, una priorización de la rectitud sobre el interés personal y una perspectiva de desarrollo sostenible. Estas ideas tienen un valor significativo como punto de referencia para el establecimiento y avance de los sistemas sociales contemporáneos. Este artículo pretende explorar los orígenes y el desarrollo del concepto de “Armonía entre el Hombre y la Naturaleza”, al tiempo que analiza y reflexiona sobre cómo influye esta ideología en la construcción de la sociedad actual. Resumen Armonía Naturaleza primordial historia generaciones intrincado naturaleza sostenible contemporáneos Naturaleza, , actual

Abstract: In the ancient Confucian philosophy, the thought of “Harmony between Man and Nature” occupies a paramount position. The Confucian notion has a deep-rooted and extensive history, evolving and deepening over successive generations. Its contents are profound and intricate, encompassing a harmonious and integrated perspective on nature, a prioritization of righteousness over personal interest, and a sustainable development outlook. These ideas hold significant value as a point of reference for the establishment and advancement of contemporary social systems. This article aims to explore the origins and development of the concept of “Harmony between Man and Nature” while analyzing and reflecting on how this ideology influences the construction of present-day society. Abstract philosophy Harmony Nature position deeprooted deep rooted history generations intricate nature interest outlook systems presentday present day society

Abstract: The objective of this study is to thoroughly analyze and interpret Tang Junyi’s ideas about emptiness and substance in literature and art in a systematic manner. To achieve a comprehensive understanding of Tang Junyi’s viewpoints, we initially employed the “close reading method” to carefully examine all of his works. Additionally, we utilized the “conceptual analysis method” to focus on identifying and explaining key concepts in his literary ideas. At the same time, we compared Tang Junyi’s ideas with other scholars’ research findings, using the “literature comparison method”. After conducting a thorough examination, the author concludes that Tang Junyi’s perspective on emptiness and substance in literature and art is not an independent intellectual construct, but rather a unique viewpoint formed within the backdrop of traditional Chinese culture and philosophy. This concept is central to his literary theory and serves as a prominent element within his philosophical framework. By exploring the realm of “emptiness and substance” within Tang Junyi’s literary ideas, we can gain a deeper understanding and appreciation for his impact on literature and philosophy. This exploration also presents fresh perspectives and conceptual structures for the examination of Chinese literary theory and culture. Abstract Junyis Junyi s manner viewpoints close method works Additionally time scholars findings method. . construct philosophy framework

Resumen: Este estudio tiene como objetivo analizar e interpretar sistemáticamente los pensamientos de Tang Junyi sobre el vacío y la sustancia en la literatura y el arte. Para garantizar una comprensión profunda y completa de las opiniones de Tang Junyi durante el proceso de investigación, primero adoptamos un enfoque de “lectura detallada” para estudiar sus obras recopiladas. Además, empleamos un “método de análisis conceptual”, centrándonos en refinar y elucidar conceptos clave dentro de sus pensamientos literarios. Al mismo tiempo, utilizando un “método de revisión de literatura”, comparamos las ideas de Tang Junyi con los hallazgos de investigación relacionados de otros académicos. A través de un análisis sistemático, el autor cree que la perspectiva de Tang Junyi sobre el vacío y la sustancia en literatura y arte no es una construcción conceptual aislada, sino una perspectiva única formada contra la cultura y filosofía tradicional china. Este concepto está en el corazón de su teoría literaria y es un nodo brillante en su sistema filosófico. Al profundizar en el “vacío y sustancia” dentro de los pensamientos literarios de Tang Junyi, podemos comprender mejor sus contribuciones a la literatura y la filosofía, proporcionando una nueva perspectiva de investigación y marco para estudiar la teoría y cultura literaria china. Resumen lectura detallada recopiladas Además método conceptual, , conceptual” tiempo literatura, literatura” académicos sistemático aislada china filosófico

Abstract: Confucianism and Legalism are not only the two most influential ideological schools in pre-Qin China but also the main schools of thought in ancient Chinese intellectual history. This is due to their respective social nature and contrasting political values. In Pre-Qin Confucianism, rooted in the belief in the innate goodness of human nature, there is a strong emphasis on the significance of historical traditions. It promotes values such as benevolence, righteousness, propriety and wisdom, and seeks to redefine “Rite” by incorporating new values. It places great importance on the rule of virtue and aspires to achieve a state of Universal Harmony. Pre-Qin Legalism, driven by the inherent human inclination towards self-interest and personal gain, formulates a governance philosophy grounded in utilitarianism. It prioritizes the present and advocates for profound transformations through the implementation of strict “law” to attain national prosperity and military strength. As a result, ancient China formed different traditions of the rule of virtue and law, laying the foundation for the complementary nature of Confucianism and Legalism. This article analyzes the factors of differentiation and the process of integration in Confucian and legalist political philosophy, aiming to provide insights into the construction of contemporary political philosophical systems. Abstract preQin pre Qin history PreQin Pre benevolence righteousness wisdom Rite “Rite Harmony selfinterest self interest gain utilitarianism law “law strength result systems

Resumen: El confucianismo y el legalismo no sólo son las dos escuelas ideológicas más influyentes de la China anterior a Qin, sino también las principales escuelas de pensamiento de la historia intelectual de la antigua China. Esto se debe a su respectiva naturaleza social y a sus valores políticos contrapuestos. En el confucianismo anterior a Qin, arraigado en la creencia en la bondad innata de la naturaleza humana, se hace mucho hincapié en la importancia de las tradiciones históricas. Promueve valores como la benevolencia, la rectitud, el decoro y la sabiduría, y trata de redefinir el “rito” incorporando nuevos valores. Concede gran importancia al imperio de la virtud y aspira a alcanzar un estado de Armonía Universal. El Legalismo Pre-Qin, impulsado por la inherente inclinación humana hacia el interés propio y el beneficio personal, formula una filosofía de gobierno basada en el utilitarismo. Prioriza el presente y aboga por profundas transformaciones mediante la aplicación de una “ley” estricta para alcanzar la prosperidad nacional y la fuerza militar. Como resultado, la antigua China formó diferentes tradiciones del imperio de la virtud y la ley, sentando las bases de la naturaleza complementaria del confucianismo y el legalismo. Este artículo analiza los factores de diferenciación y el proceso de integración en la filosofía política confuciana y legalista, con el objetivo de aportar ideas para la construcción de los sistemas filosóficos políticos contemporáneos. Resumen Qin contrapuestos históricas benevolencia rectitud sabiduría rito “rito Universal PreQin, PreQin Pre Pre-Qin personal utilitarismo ley “ley militar resultado legalista contemporáneos

Abstract: Chinese basic music education has always played an important role in cultivating students’ aesthetic taste and improving their cultural literacy. However, under the background of rapid social and economic development, and cultural diversification, basic music education is also facing new challenges and opportunities. In the past, music education generally paid attention to skill training and emphasized the inheritance of classic works, but the demand for music education in today’s society puts more emphasis on creativity, comprehensive quality and personality development. Therefore, it is of great practical and theoretical significance to study the current situation and development of basic music education in China and discuss the problems and prospects. Through in-depth research on the current situation of basic music education in China, we can comprehensively understand the main characteristics, existing problems, teachers, teaching materials, facilities and other aspects of current music education. This will help to reveal the bottlenecks and deficiencies in the education system and provide a basis for formulating more scientific and rational education policies. The policy of basic music education in China is being influenced by research on educational philosophy, particularly when it comes to providing theoretical and ideological support for the creation of new national curriculum standards for basic music education. It would have a significant effect on China’s fundamental musical education. Therefore, it is essential to carry out in-depth research on the state of play and the evolution of China’s fundamental educational concept for music. In recent years, Chinese basic music education has gradually paid attention to cultivating students’ creativity and comprehensive quality. Music is not only a skill, but also an art that helps cultivate students’ creative thinking and comprehensive development. Abstract students literacy However diversification opportunities past works todays today s Therefore prospects indepth depth characteristics teachers materials policies philosophy Chinas years

Resumen: La educación musical básica china siempre ha desempeñado un papel importante en el cultivo del gusto estético de los estudiantes y en la mejora de su alfabetización cultural. Sin embargo, en el contexto del rápido desarrollo social y económico y de la diversificación cultural, la educación musical básica también se enfrenta a nuevos retos y oportunidades. En el pasado, la educación musical generalmente prestaba atención a la formación de habilidades y hacía hincapié en la herencia de obras clásicas, pero la demanda de educación musical en la sociedad actual pone más énfasis en la creatividad, la calidad integral y el desarrollo de la personalidad. Por tal motivo, es de gran importancia práctica y teórica estudiar la situación actual y el desarrollo de la educación musical básica en China y debatir los problemas y las perspectivas. Con una investigación a profundidad sobre la situación actual de la educación musical básica en China, podemos comprender de forma exhaustiva las características principales, los problemas existentes, los profesores, los materiales didácticos, las instalaciones y otros aspectos de la educación musical actual. Esto ayudará a revelar los cuellos de botella y las deficiencias del sistema educativo y proporcionará una base para formular políticas educativas más científicas y racionales. La política de educación musical básica en China se está viendo influida por la investigación en filosofía de la educación, sobre todo a la hora de proporcionar apoyo teórico e ideológico a la creación de nuevos estándares curriculares nacionales para la educación musical básica. Esto tendría un efecto significativo en la educación musical básica de China. Por tal motivo, es esencial llevar a cabo una investigación en profundidad sobre el estado de la cuestión y la evolución del concepto educativo fundamental de la música en China. En los últimos años, la educación musical fundamental china ha ido prestando atención al cultivo de la creatividad y la calidad integral de los estudiantes. La música no es sólo una habilidad, sino también un arte que ayuda a cultivar el pensamiento creativo y el desarrollo integral de los alumnos. Resumen cultural embargo oportunidades pasado clásicas personalidad motivo perspectivas principales existentes profesores didácticos racionales años habilidad alumnos

Resumo: O pensamento educacional confucionista é um sistema teórico educacional completo, baseado no pensamento ético de Confúcio, cada vez mais enriquecido e aperfeiçoado na herança e desenvolvimento contínuo dos pensadores confucionistas posteriores. O pensamento educacional confucionista é diferente da teoria educacional ocidental. Toma a educação moral como núcleo e a ética como característica, com forte teor da humanística chinesa. Na educação moderna, o pensamento educacional do confucionismo ainda é comentado pelas pessoas. Do ponto de vista da análise filosófica, este artigo faz um estudo do principal propósito, conteúdo e método do pensamento educacional confucionista. Investiga a ideia filosófica por trás do pensamento educacional confucionista e resume seu importante esclarecimento para a educação contemporânea. Resumo completo Confúcio posteriores ocidental característica chinesa moderna pessoas propósito contemporânea

Abstract: Confucian educational thought is a complete educational theoretical system based on Confucius’ ethical thought, which is increasingly enriched and perfected in the later Confucian thinkers’ continuous inheritance and development. Confucian educational thought is different from Western educational theory. It takes moral education as the core, and ethics as the feature, with strong Chinese humanistic color. In modern education, the excellent educational thought of Confucianism is still talked about by people. From the perspective of philosophical analysis, this paper makes an in-depth study of the main purpose, content and method of Confucian educational thought, probes into the philosophical idea behind Confucian educational thought and summarizes its important enlightenment to contemporary education. Abstract Confucius thinkers development theory core feature color people analysis indepth depth purpose

Resumo: O desporto chinês e o desporto ocidental estão inseridos em dois sistemas sociais diferentes. Devido à diferença na sua origem, cognição e tendência de valor, foram criados dois tipos de culturas desportivas de natureza diferente, cada uma das quais interpreta as características da civilização humana de formas diferentes. Na cultura chinesa, o desporto está frequentemente associado às filosofias taoísta e confucionista. O taoísmo enfatiza “deixar a natureza seguir o seu curso”, e o exercício físico é considerado um meio de harmonizar o corpo e a mente e de alcançar a unidade do corpo e da mente. O confucionismo preconiza que o desporto deve cultivar a moralidade e a etiqueta das pessoas, e não apenas perseguir limites físicos. Em contraste, a filosofia desportiva ocidental dá geralmente ênfase à competição, ao desafio e à autotranscendência. Essa ideia remonta ao espírito olímpico da Grécia antiga, que consiste em demonstrar honra, força e coragem individuais, através do exercício físico. Em geral, embora as filosofias desportivas chinesa e ocidental acreditem que o desporto é um exercício para o corpo e o espírito humanos, diferem em termos de valores, objetivos e métodos. Este estudo toma, como ponto de partida, a comparação entre a cultura desportiva tradicional chinesa e a cultura desportiva ocidental, e tenta analisar os pontos comuns e as diferenças entre ambas. Isso tem um significado prático importante para enriquecer a cultura desportiva mundial e promover o seu desenvolvimento. Resumo diferentes origem valor diferente confucionista deixar curso, curso , curso” pessoas físicos contraste competição autotranscendência antiga honra individuais geral humanos valores métodos toma partida ambas desenvolvimento

Abstract: Chinese and Western sports are in two different social systems. Because of the difference in their origin, cognition and value trend, two kinds of sports cultures of different natures have been created. Each of which interprets the characteristics of human civilization in different forms. In Chinese culture, sports are often closely associated with Taoist and Confucian philosophies. Taoism emphasizes “letting nature take its course”, and physical exercise is regarded as a means of harmonizing body and mind, and achieving unity of body and mind. Confucianism believes that sports are to cultivate people’s morality and etiquette, not just to pursue physical limits. In contrast, Western sports philosophy usually emphasizes competition, challenge and self-transcendence. This idea can be traced back to ancient Greece’s Olympic spirit, which is to demonstrate individual honor, strength and courage through physical exercise. In general, although Chinese and Western sports philosophies both believe that sports are an exercise for the human body and spirit, they differ in values, goals and methods. This study takes the comparison between traditional Chinese sports culture and Western sports culture as the starting point and attempts to analyze the commonalities and differences between the two. This has important practical significance for enriching world sports culture and promoting the development of world sports culture. Abstract systems origin trend created forms letting course, course , course” mind peoples people s etiquette limits contrast competition selftranscendence. selftranscendence self transcendence. transcendence self-transcendence Greeces Greece spirit honor general values methods

Resumo: O conceito de moralidade é um aspecto essencial da educação e cultivo moral, que tem sido foco de atenção de filósofos, ao longo da história. Como culminação do pensamento confucionista, Mêncio contribuiu significativamente para os conceitos morais que constituem parte integrante do confucionismo e da cultura tradicional chinesa. Este artigo se centra na filosofia moral de Mêncio, examinando explicitamente a sua teoria da natureza humana e o conceito de personalidade ideal. Ao explorar essas ideias, o artigo visa a elucidar a relevância contemporânea da filosofia moral de Mêncio. Resumo filósofos história confucionista chinesa ideal ideias

Abstract: The concept of morality is an essential aspect of moral education and cultivation, which has been the focus of attention for philosophers throughout history. As the culmination of Confucian thought, Mencius contributed significantly to the moral concepts that form an integral part of Confucianism and traditional Chinese culture. This article focuses on Mencius’ moral philosophy, explicitly examining his theory of human nature and the concept of an ideal personality. By exploring these ideas, the paper aims to elucidate the contemporary relevance of Mencius’ moral philosophy. Abstract cultivation history thought culture philosophy personality ideas

Abstract: How to view the reform of the Catholic Church in the sixteenth century and its relationship with virtue as an important issue in studying humanist philosophy. Humanists emphasize that virtue education is the foundation for cultivating personality and believe restoring the virtues of the church is the “cure” for the ills of the early modern church. Consilium de emendanda ecclesia (1537) is the Catholic humanists’ practice of virtue. This is reflected in proposals to strengthen educational norms and socio-moral disciplines and emphasize perfecting clerical virtue as the driving force for reform. In addition, under the guidance of virtue ethics, virtue politics becomes the guiding ideology of those humanists’ political practice, where they recognize the Pope´s authority and the one of the Church, associating virtue with the legitimacy of power. The virtue philosophy in Consilium forms the ideological foundation for the Reformation of the Catholic Church. The ancient Chinese scholar Dong Zhongshu (179-104 B.C.) practiced a similar politics of virtue. In Luxuriant Gems of the Spring and Autumn, he combined the legitimacy of rule with virtue based on the kings’ divine right, thus perpetuating the Confucian concept of the “sage”. Both Catholic humanists and Dong emphasized the importance of the rulers’ virtue as agents of God. Abstract cure “cure 1537 (1537 sociomoral socio moral addition ethics Popes Pope s power 179104 179 104 (179-10 B.C. BC B C Autumn kings right sage. sage . “sage” rulers God 153 (153 17910 17 10 (179-1 B.C “sage 15 (15 1791 1 (179- (1 (179 ( (17

Resumen: Cómo ver la reforma de la iglesia católica en el siglo XVI y su relación con la virtud es un tema importante en el estudio de la filosofía humanista. Los humanistas enfatizan que la educación virtuosa es la base para cultivar la personalidad y creen que restaurar las virtudes de la iglesia es la “cura” para los males de la iglesia moderna temprana. Consilium de emendanda Ecclesia (1537) es la práctica de la virtud de los humanistas católicos. Esto se refleja en propuestas para fortalecer las normas educativas y las disciplinas socio-morales y enfatizar el perfeccionamiento de la virtud clerical como la fuerza impulpara la reforma. Además, bajo la guía de la ética de la virtud, la política de la virtud se convierte en la ideología guía de la práctica política de esos humanistas, donde reconocen la autoridad del papa y de la iglesia y asocian la virtud con la legitimidad del poder. La filosofía de la virtud en Consilium forma el fundamento ideológico para la reforma de la iglesia católica. El erudito chino antiguo Dong Zhongshu (179-104 B.C.) practicó una política similar de la virtud. En las exubergemde la primavera y el otoño, combinla legitimidad del gobierno con la virtud basada en el derecho divino de los reyes, perpetuasí el concepto confuciano del “sabio”. Tanto humanistas católicos como Dong enfatizaron la importancia de la virtud de los gobernantes como agentes de Dios. Resumen humanista cura “cura temprana 1537 (1537 sociomorales socio morales Además poder 179104 179 104 (179-10 B.C. BC B C otoño reyes sabio. sabio . “sabio” Dios 153 (153 17910 17 10 (179-1 B.C “sabio 15 (15 1791 1 (179- (1 (179 ( (17

Resumo: A filosofia educacional única de Zhu Xi, enquanto mestre do neoconfucionismo, desempenha um certo papel na promoção do desenvolvimento da educação e do ensino contemporâneos. Com base na situação de exigência de talentos na sociedade feudal, Zhu Xi tomou a ortodoxia confucionista como ponto de partida para fazer tentativas inovadoras em métodos educacionais e conteúdos de ensino. Ele acreditava que o conhecimento de objetos é uma maneira importante de adquirir conhecimento. Ao aprender com os recursos ideológicos da filosofia educacional chinesa e não chinesa antiga e moderna, integrando ideias filosóficas antigas com o método de ensino moderno, este artigo oferece algumas ideias inovadoras importantes para os modelos contemporâneos de educação.

Abstract: As a master of Neo-Confucianism, Zhu Xi’s unique educational philosophy plays a certain role in promoting the development of contemporary education and teaching. BaseFuxing Rend on the situation of requiring talents in feudal society, Zhu Xi took Confucian orthodoxy as the starting point to make innovative attempts on educational methods and teaching content. He believed learning from things to know. By learning from the ideological resources of ancient and modern Chinese and non-Chinese educational philosophy, and integrating ancient philosophical ideas with modern teaching methods, this paper offers some important innovative ideas for contemporary models of education.

ABSTRACT The teaching and learning of foreign languages in China do not escape the influences of the traditional Confucianist system. To study this phenomenon, it is necessary to distinguish between Confucian philosophy and Confucianism in order to identify the cultural substrate that prevents the teaching system from adopting an open attitude to the communicative approach. This article shows the originality of Confucian philosophy and the keys that lead to the reinterpretation of certain limitations and induce the exploration of cultural aspects that do not conflict with the foundations of communicative teaching. The objective is to analyze the primordial elements of Confucian philosophy, its deviations and the guidelines of a communicative teaching established in the higher courses for the teaching of Spanish in the Republic of China.

RESUMEN La enseñanza y aprendizaje de lenguas extranjeras en China no escapa de las influencias del sistema tradicional confucionista. Para estudiar este fenómeno se hace necesario distinguir entre la filosofía de Confucio y el confucionismo con el fin de identificar el sustrato cultural que impide al sistema de enseñanza adoptar una actitud abierta ante el enfoque comunicativo. El presente artículo muestra la originalidad de la filosofía de Confucio y las claves que llevan a la reinterpretación de ciertas limitaciones e induce a la exploración de aspectos culturales que no se contraponen con los fundamentos de la enseñanza comunicativa. El objetivo es analizar los elementos primordiales de la filosofía de Confucio, sus desviaciones y las pautas de una enseñanza comunicativa establecidas en los cursos superiores para la enseñanza del español en la República China.

Abstract: This article presents a general commentary on the Xué Ér 學而, focusing on the broader conceptual framework of the Lúnyŭ論語-the famous Confucian text attributed to Kŏngfūzĭ孔夫子, “Confucius”. It offers an analysis of six main notions that appear throughout the sixteen aphorisms of the Xué Ér: xué 學, jūnzĭ君子, xiào 孝, běn 本, rén 仁, and lĭ 禮. It also incorporates several contemporary interpretations referred to the possible translations of these notions into modern Indo-European languages.

Resumen El presente artículo ofrece un comentario panorámico del Xué Ér 學而 con base en el más amplio entramado conceptual del Lúnyŭ 論語, célebre texto confuciano atribuido a Kŏngfūzĭ 孔夫子, “Confucio”. Se analizan seis nociones medulares que aparecen a lo largo de los 16 aforismos del Xué Ér: xué 學, jūnzĭ君子, xiào 孝, běn 本, rén 仁 y lĭ禮. Se señalan además diversas propuestas exegéticas contemporáneas referidas a sus posibles traducciones en lenguas indoeuropeas modernas.

Abstract: One of the main ideas of the the eleventh-century neo-Confucian movement is the necessity to remove heterodox doctrines’ influence on Chinese intellectuals. The majority of Confucian philosophers strongly believe in the necessity to restore original Confucian thought to go against Daoist and Buddhist theories. The Song philosopher Zhang Zai is a key figure in this context. In this paper, I will show that Zhang Zai’s rejection of Buddhism is not only central to his philosophy, but can be also understood as lying at the core of his metaphysical and ethical theories.

Resumen: Una de las ideas principales que caracteriza el movimiento de renovación confuciana del siglo xi es la necesidad de eliminar la influencia que las doctrinas heterodoxas ejercen en los intelectuales. La mayoría de los filósofos confucianos trata de volver al pensamiento original de Confucio rechazando directamente las teorías daoístas y sobre todo budistas. En este contexto, el filósofo song Zhang Zai representa uno de los ejemplos más significativos. Aquí mostraré cómo el rechazo de la doctrina budista no sólo es un aspecto importante en el pensamiento de Zhang Zai, sino que representa el fundamento de sus teorías metafísicas y éticas.

Abstract This article investigates the recent Confucian revival movements in mainland China by looking at three specific aspects: the campaign of reciting Confucian classics, the revival of Confucian academies, and the restoration of Confucian rites. It also examines the phenomenon of Jiang Qing, a so-called Confucian fundamentalist, who has been a central figure behind all the Confucian revival movements. By borrowing Anthony Wallace’s and Rodney Stark’s theories on religious fundamentalism, the article argues that the socio-political and cultural conditions of contemporary China have paved the way for the emergence of traditionalistic movements, with the Confucian revival being one example, and that the combination of Jiang Qing’s fundamentalist philosophy and his strict moral self-discipline has endowed the Confucian initiative with a touch of religious sincerity.

Resumen Este artículo investiga los recientes movimientos confucianos en la China continental examinando tres aspectos específicos: la campaña de recitar los clásicos confucianos, el renacimiento de las academias confucianas, y la restauración de los ritos confucianos. También examina el fenómeno de Jiang Qing, el llamado fundamentalista confuciano, que ha sido una figura central detrás de todos los movimientos confucianos. Con el préstamo de las teorías de Anthony Wallace y de Rodney Stark en el fundamentalismo religioso, el artículo argumenta que las condiciones sociopolíticas y culturales de la China contemporánea han allanado el camino para el surgimiento de los movimientos tradicionalistas, con el confuciano como un ejemplo, y que la combinación de filosofía fundamentalista de Jiang Qing y su autodisciplina estricta moral ha dotado a la iniciativa confuciana con un toque de sinceridad religiosa.

The article focuses on Sino-African relations, with specific reference to South Africa. An outline is provided of recent developments as a roadmap for the unfolding of this relationship. The question of whether China's African interest can be seen as tacit colonisation is discussed. Even if these fears are allayed, the question remains whether the Chinese presence on the continent will make a significant difference to African development. To answer this question, the focus shifts to economic models and the Chinese recipe for economic progress. Confucianism was opposed during the cultural revolution of Mao Zedong, but it now forms the basis for Chinese foreign policy and internal affairs. This is briefly investigated. Some Confucian ideas are related to basic African concepts in an effort to find a common ground in Afro-Chinese relations. The impact of secular Confucianism on African spirituality is discussed.

O karate é uma forma de luta com origens remotas, pouco conhecidas e marcado desenvolvimento na ilha de Okinawa do arquipélago japonês. Outrora praticado às escondidas, no século XX Gichin Funakoshi tornou-o público e o difundiu. Partiu de Funakoshi a denominação karate-do, "o caminho das mãos vazias", que dá um caráter doutrinário à arte que deveria servir, mais do que como mera forma de luta, ao desenvolvimento da personalidade. Procura-se fazer um resgate teórico das idéias psicopedagógicas e da espiritualidade próprias do karate sob a luz dos paradigmas culturais de maior influência no pensamento de Funakoshi. Observa-se claramente a influência e complementaridade entre confucionismo e zen-budismo além da herança prática do bushidô que permitem compreender o pensamento de Funakoshi acerca da espiritualidade e transmissão do conhecimento.

Karate is a fight practice whose beginnings are unknown, but which developed highly in Okinawa, an island of the Nipponic archipelago. In early times, karate used to be a secret practice. It became a public practice in the twentieth-century, by the practice of Gichin Funakoshi, who named it karate-do, or 'the way of empty hands". In doing so, he gave a doctrinal character to the art of karate, so that it could serve to develop a sense of personality and not just a way of fighting. In this study, we present a theoretical survey of the psychopedagogical ideas and spirituality of karate through the perspective of the cultural paradigms contained in Funakoshi's thought. The influence and complement of Confucian philosophy and Zen-Buddhism, in addition to the practice influenced by bushido, was made evident. This allows us to understand Funakoshi's thought regarding psychopedagogical ideas and spirituality.