Research Log Entry 10

1. Confucianism is a philosophy that focuses on self-discipline and morality that had an impact on the government of Ancient China and on the culture of Modern China.



2. Confucius, Qin Dynasty ban on Confucianism, The Analects of Confucius, legalization of Confucianism in the Han Dynsaty, Neo-Confucianism, Zhu Xi, Acceptance of Confucianism in Korea and Japan.



3. a) I found out more about how the Han Dynasty used Confucianism in their way of governing. I did not hit a dead-end anywhere. I believe Confucianism is a very popular subject in philosophy, therefore many scholarly journals write about it.



b) there were various footnotes in the first article I found instead of a whole bibliography. here are a few examples...



(n1) See Yü Ying-shih, "Zhang Shizhai Yü Ke Lingwu de lishi sixiang: zhongxi lishi zhexue de yidian bijiao" (The Ideas of History of Zhang Xuecheng and R. G. Collingwood) in his Lun Dai Zhen Yü Zhang Xuecheng (On Dai Zhen and Zhang Xuecheng) (Hong Kong: Longmen shudian, 1976), pp. 197-242, especially his conclusion on pp. 225-232. Yü's discussion of historicism here emphasizes only one aspect of its legacy, namely, its interest in resting historical study on philological analysis of sources, which is probably how Collingwood understood it. His more balanced discussion of historicism is in his preface to Lishi Yü sixiang (History and Ideas) (Taipei: Lianjing, 1976), pp. 1-14. For understanding historicism and its different legacies, see Georg Iggers, "The Image of Ranke in American and German Historical Thought," History and Theory, vol. 2 (1962), pp. 17-40; and idem, "Historicism: The History and Meaning of the Term," The Journal of the History of Ideas 56 (January, 1995): 129-152.


(n2) Although different in focus, my study was inspired by R. Bin Wong and Kenneth Pomeranz in their comparative studies of East Asia and Europe. I share with them the same concern over the limitations of European models in the study of non-European history and attempt here to compare Europe to East Asia, rather than the other way around as most comparative studies have attempted previously. See R. Bin Wong's China Transformed: Historical Change and the Limits of European Experience (Ithaca, NY: Cornell University Press, 1997); and Kenneth Pomeranze's The Great Divergence: China, Europe, and the Making of the Modern World Economy (Princeton, NJ: Princeton University Press, 2000).


(n3) Benjamin A. Elman, "The Historicization of Classical Learning in Ming-Ch'ing China," in Q. Edward Wang and Georg G. Iggers, eds., Turning Points in Historiography: A Cross-Cultural Perspective (Rochester, NY: University of Rochester Press, 2002), pp. 101-146; and Benjamin A. Elman, From Philosophy to Philology: Intellectual and Social Aspects of Change in Late Imperial China (Cambridge, MA, and London: Harvard University Press, 1984).

C) I believe adding more search terms can help me find more articles. There was an article I came across that used Confucianism in the perspective of the medicinal world. I may want to look for more articles that put Confucianism in different perspectives.