I、Introduction & Purpose

The 2016 Nishan Confucian Studies Summer Institute International Program for Teachers of Chinese Culture isan invitation to spend a month reading the Confucian classics world-renowned experts Roger T. Ames, ChenshanTian and other distinguished comparative philosophy and Confucian scholars at a newly established Confucianacademy at the site of Confucius’s birthplace. The first three annual Summer Institutes, held in July 2011,June 2012 and July 2013 (in Beijing), as well as the two short-term workshops July 18-28, 2014 and December 6-12,2015, were a great success.This has become an annual gathering of the brightest students and teachers fromaround the world. For one month in the summer of 2016, we will come back again to the birthplace of Confucius,Nishan, and students will again read Chinese classics . Let’s welcome students and teachers interested in Chineseculture to join us for this unique educational and research experience.

In the first decade of the 21st century, as a rising China has begun to be a strong presence in the world’s economic and political fields, what influence will this antique civilization exert on an emerging world culture? Anticipating the weight and measure of China’s growing influence has become a serious academic concern. To meet this urgent situation effectively, scholars must not only be aware of current affairs, but also be sensitized through being exposed canonical texts and their interpretive contexts to take Chinese culture on its own terms. The purpose of this program is to read such texts carefully and make them our own. But Chinese philosophy has too frequently been read and interpreted through a decidedly Western cultural lens, and has been theorized according to Western cultural assumptions. While Chinese culture has transformed dramatically over the centuries, there are persisting cosmological commitments that have given continuity and coherence to an evolving tradition. The challenge is to adopt a hermeneutical approach that allows us to excavate these uncommon assumptions that give the philosophical texts their context, and to appreciate the structural differences in a careful reading of the canons. An informed contrast must be struck between the more static and substantial metaphysical approach of classical Greek philosophyand the more fluid anddynamic assumptions that haveinfluenced a tradition in which theBook of Changes has always beenrevered as first among the classics.The 20th century philosopher TangJunyi takes the notion of “the inseparabilityof one and many” (yiduobufenguan) as one of the distinguishingpropositions of Chinesenatural cosmology— way of thinkingabout phenomena that standsin stark contrast with the “one behindthe many” model of a classicalGreek idealism that is grounded inthe notion of an unchanging eidosas defining of natural kinds.What is a human “being”?This was a perennial Greek questionasked in Plato’s Phaedo andAristotle’s De Anima. And perhapsthe most persistent answer fromthe time of Pythagoras was anontological one: The “being” ofa human being is a permanent,ready-made, and self-sufficientsoul. And “know thyself”—he signatureexhortation of Socrates—is to know this soul. Each of us is aperson, and from conception, hasthe integrity of being a person.In what way does a personbecome consummately human?This was the perennial Confucianquestion asked explicitly in all ofthe Four Books: in the Great Learning,in the Analects of Confucius,in the Mencius, and again in theZhongyong. And the answer fromthe time of Confucius was a moral,aesthetic, and ultimately one interms of human-centered religiousness.One becomes human bycultivating those thick, intrinsicrelations that constitute one’s initialconditions and that locate thetrajectory of one’s life force withinfamily, community, and cosmos.“Cultivate yourperson”—xiushen修身—the signature exhortationof the Confucian canons—is theground of the Confucian projectof becoming consummate as aperson ( ren仁): it is to cultivateone’s conduct assiduously as it isexpressed through those interdependent family, community,andcosmic roles and relations thatone lives. In this Confucian tradition,we need each other. If thereis only one person, there are nopersons. Becoming consummatein our conduct(人/仁)is somethingthat we do , and that weeither do together, or not at all. Inthis Confucianunderstanding of arelationally constituted person, weare uniquely one and pluralisticallymany at the same time—each auniquely focused person definedby a field of relations(一多不分).And thus for Confucians we are lesshuman beings than humanbecomings.In appealing to an understandingof Chinese natural cosmologyas the relevant interpretivecontext for this Confucian project,we will strive to provide a languagethat will distinguish thisworldview from the reductive,single-ordered,“One-behind-themany” ontological model thatgrounds classical Greek metaphysicalthinking wherein one comes to“understand” the many by knowingretrospectively the foundationaland causal ideal that lies behindthem—n the case of human beings,understanding the notion ofa discrete self or soul, and insistingthat this individuality is whatmakes us distinctively human.Instead, we find that in Chinesecosmology there is a symbiotic andholistic focus-field model of orderthat is illustrated rather concisely inthe organic, ecological sensibilitiesof theGreat Learning大學, thefirst of the Four Books that sets theConfucian project.As well, students will learnabout China’s recent history andcontemporary society. Understandingthe present in light of the past,students will gain new perspectiveson the modern world. Consideringthe global trends, understandingthe dynamism of Chinese societyis a great way for students to stayon the cutting edge of importantscholarship and other opportunities.The 2016 Nishan ConfucianStudies Summer Institute InternationalProgram for Teachers ofChinese Culture is, like those in theprevious years, designed for bothChinese and international studentsand teachers of Chinese culture,literature, history and philosophy,but is also open to those who areequipped with other vocational oracademic backgrounds. Chineselanguage ability is not necessary,but a basic familiarity with Chineseculture and classical texts is presupposed.The ability to communicatein Chinese is a highly valuedskill in today’s world. The SummerInstitute will provide optionalclasses in Mandarin Chinese at thebeginning to intermediate level sothat students can begin to enterinto dialog with Chinese scholars,business people, and friends. Allparticipants should have Englishlanguage skills sufficient to followand understand academic lectures.The program will accept twenty internationalparticipants and twentyfrom within China. The goal of theSummer Institute is to equip theparticipants with a comparative,hermeneutical approach to Chinesecanonical texts that they cantake home with them, and thatthey can apply to their teaching ofConfucianism and Chinese cultureto students with a western culturalbackground. In order to accomplishthis goal, we will undertake acareful and detailed reading of theprimary texts that will be sensitiveto alternative world views and modalitiesof thinking, as well as tofundamental linguistic differences.This month-long trainingprogram will be led by professorsRoger T. Ames (University of Hawaii)and Tian Chenshan (BeijingForeign Studies University), witha special series of lectures by GuZhengkun (Peking University),Robin R. Wang (Loyola MarymountUniversity), Hans-Georg Moeller(University of Macau), Li Chenyang(Nanyang Technological University,Singapore),Yao Xinzhong (RenminUniversity), Wen Haiming (RenminUniversity), Zhang Qi (Peking University),Jimmy Behuniak (ColbyCollege), and Ian Sullivan (SeattleUniversity). Our time togetherwill revolve around readings ofclassical texts and contemporarycommentaries, seminars, discussiongroups, cultural events andactivities, and a number of fieldtrips.

II、Organizers

SPONSORS:

International Confucian Association

The International Confucian Association was formally established in 1994 in Beijing,China and it has legal status as an international academic community. Aimingat promoting the freedom of human equality, development and lasting peace andprosperity, the Association’s mission is to study and inherit the essence of Confucianismand carry forward its spirit.

In October 1994, the International Confucian Association held its inaugural meetingin Beijing to celebrate the 2,545th anniversary of the birth of Confucius. It wasthe largest conference on Confucius ever held. Prominent regional leaders, 300scholars and 1,000 participants attended this important event. Key representativesincluded Li Ruihuan, one of the seven top leaders of the Chinese Communist Partyand Chairman of the Chinese People’s Political Consultative Congress, Gu Mu, thethen Honorary President of the China Confucius Foundation, widely credited as a

prime architect of Deng’s economic modernisation program, and Lee Kuan Yew,Singapore’s Senior Minister.

Specific responsibilities of the International Confucian Association include: conductingacademic research and its evaluation; holding international conferences;holding/hosting academic seminars and lectures; promoting Confucian education;compiling and publishing academic books, periodicals and information; editing andissuing reviews of both the activities of the Association and international academicfield; promoting international academic exchange and cooperation; raising fundsfor international research on Confucianism; exploring other activities which may help the development of Confucianism.

Confucian Institute Headquarters/Hanban

Confucius Institute Headquarters/Hanban, as a public institution affiliated withthe Chinese Ministry of Education, is committed to culture Chinese language andcultural teaching resources and services worldwide, it goes all out in meeting thedemands of foreign Chinese learners and contributing to the development of multiculturalismand the building of a harmonious world.

As China’s economy and exchanges with the world have seen rapid growth, therehas also been a sharp increase in the world’s demands for Chinese learning. Benefitingfrom the UK, France, Germany and Spain’s experience in promoting their nationallanguages, China began its own exploration through establishing non-profitpublic institutions which aim to promote Chinese language and culture in foreigncountries in 2004: these were given the name the Confucius Institute.Confucius Institutes/Classrooms adopt flexible teaching patterns and adapt to suitlocal conditions when teaching Chinese language and promoting culture in foreignprimary andsecondary schools, communities and enterprises.Over recent years, the Confucius Institutes have seen a rapid development andthey have provided scope for people all over the world to learn about Chinese languageand culture. In addition, they have served as a cultural exchange platform aswell as a bridge connecting China with the rest of the world.

World Consortium for Research in Confucian Cultures

In July, 2013, academic representatives from traditional Confucian cultures—China, Korea, Japan, and Vietnam—met at Sungkyunkwan University in Korea andagreed to establish a World Consortium for Research in Confucian Cultures.The inaugural conference of this Consortium was held at the University of Hawaiʻiat Mānoa and the East-West Center in October, 2014. Theconference broughttogether leading scholars from partner universities around the world tocriticallyexplore the meaning and value of Confucian culture in a newly emerging world cultural order.

Qufu Chinese Confucius Research Institute

The Qufu Chinese Confucius Research Institute was officially established by theState Council in 1996 in order to preserve the essence of Confucianism and popularizethe best in traditionalChinese culture. Designed according to classical Confuciancosmological and architectural principles, the Institute covers an area ofmore than 95,000 square meters.Its functions include supporting academic research and exchange through publishingworks and organizing conferences, exhibiting and preserving Confuciancultural relics in its Confucius Culture Museum, collecting and cataloguing ancientand modern Confucian documents from at home and abroad, liaising with andproviding information to both domestic and foreign researchers on Confucianism,and training and supporting scholars in Confucianism.

Beijing Foreign Studies University

Beijing Foreign Studies University, or BFSU, is a prestigious university in China under

the direct leadership of the Chinese Ministry of Education. It is one of China’stop universities listed under the Project 985 and Project 211, both comprising topuniversities in China. At present, BFSU is one of China’s oldest language universitiesteaching the greatest number of languages and offering education at multiplelevels. Located in the Haidian District of Beijing BFSU is divided into two campuses–the West Campus and the East Campus.In 1941, BFSU started as the Russian Language Team in the Third Branch of ChinesePeople’s Anti-Japanese Military and Political College. It was later renamed asYan’an Foreign Languages School under the direct leadership of the Central Committeeof the Communist Party of China. After the founding of the People’s Republic of China, the school was put under the leadership of the Ministry of Foreign Affairs. It was renamed asBeijing Foreign Languages Institute in 1954 and merged with Beijing Russian Institute in 1959. Since 1980, theInstitute was put under the direct leadership of the Ministry of Education. In 1994, it took on its current nameBeijing Foreign Studies University (BFSU). Today, BFSU teaches 67 foreign languages and offers education programsat multiple levels, including doctoral programs in foreign languages and literature, Chinese languageand literature, journalism and communication, political science, law, management science and engineering,etc.

In the past 74 years, over 90,000 students have graduated from BFSU. BFSU now serves as an important educationbase for qualified professionals with language competence who, after graduation, step into differentfields and contribute to our country. The University enjoys a high reputation in cultivatingdiplomatic talents.For example, among BFSU alumni who work or have worked in the Ministry of Foreign Affairs, we have over400 ambassadors and over 1000counselors. BFSU is thus known as the “Cradle of Diplomats”.

Asian Studies Development Program, East-WestCenter, University of Hawaii

The Asian Studies Development Program (ASDP) is a national collaborative project

jointly sponsored by the East-West Center and the University of Hawai`i. Its mission is to

enhance knowledge and pedagogy related to Asia at American colleges and universities,

primarily through faculty development programs meeting the needs of teachers and institutions

committed to infusing Asian content into the undergraduate curriculum.

The East-West Center is a public, non-profit research and educational institution established

in 1960 with a U.S. Congressional mandate to promote better relations and understanding

among the nations of Asia, the Pacific and the United States through cooperativestudy, training and research. To date, nearly 30,000 students and research professionals,primarily from Asia and the Pacific, have participated in Center programs. The Center considersprofessional development programs for K-12 teachers, college and university faculty,and journalists an integral part of its missions of community building.

The University of Hawai`i is a Research Institution with over 23,000 students and 2,200faculty on its main campus. More than 300 faculty members are Asia specialists and theUniversity regularly offers more than 600 courses a year dealing with Asia. The Center forChinese Studies (CCS) at the University of Hawai`i is the largest China-focused National ResourceCenter in the United States, with 45 fulltime faculty members. The collection of Chinesematerials at the University of Hawai’i is among the best in the country, and includes asubstantial body of audiovisual material.

ORGANIZERS:

Consortium for Chinese Studies and Intercultural Communication, BFSU

The Consortium for Chinese Studies and Intercultural Communication was established

by Beijing Foreign Studies University in 2013. Through making a full advantage ofits comprehensive strengths in various areas, like designing and offering language courses

(especially in non-common languages), carrying out research on Chinese culture and

overseas Sinology, promoting the Chinese language in the world, as well as conducting

international communication and dialogue, the Consortium aims to increase China’s

soft power and raise Chinese culture’s influence in the world.

Office of Confucius Institutes, BFSU

Beijing Foreign Studies University began work on establishing Confucius Institutesin 2005 with the authorization of Hanban, and so far has assisted in establishing 21Confucius Institutes in higher education institutions in 17 different countries, standingout among its domestic counterparts and demonstrating its mission of “Introducing theWorld to China” and “Presenting China to the World”.The Office of Confucius Institutes was established in BFSU in May 2007, making itthe first Confucius Institute management center in China established within a higher education institution. Its functions include facilitating communication and cooperationbetween Confucius Institutes, fixing and implementing institutional regulations, stafftraining and allocation, information collection and analysis, project planning, researchinto educational methods and policy effectiveness, crisis management and avoidance,etc. Since its establishment, it has successfully provided over 500 deans, Chinese teachersand volunteers to Confucius Institutes around the world.

Center for East-West Relations, School of International Relations and Diplomacy, BFSU

The Center for East-West Relations (CEWR) was founded within the School of InternationalRelations and Diplomacy at BFSU in 2008. CEWR was founded as a hub for academicand cultural activities that encourage nuanced and thoughtful dialogue betweencultures East and West.

CEWR MISSION STATEMENT: The peoples of the East and the West will confrontunique opportunities and challenges during the course of the 21st century. These willencompass social, political, economic, environmental, scientific and cultural relations.Technological advances have brought formerly remote and isolated regions of the worldinto close communication, making mutual understanding and accommodation vital tothe intercourse of daily life, while the information revolution has brought a growingawareness of the profound diversity and complexity of the world’s cultures. Withoutknowledge, understanding and sensitivity, contrasting and conflicting world-views cangive rise to ethnocentrism and fundamentalism. These can allow suspicion and distrustto politicize cultural, ethnic, religious, and racial differences. Managed with wisdom,however, these same differences can be the inspiration for a more varied, resourcefuland harmonious global community.The Center sponsors a number of events and programs toencourage cross-culturalunderstanding. Besides organizing the Confucian Studies Summer Institute, the Centeralso sponsors interdisciplinary conferences on philosophy, international relations, business,and politics, for instance, the WE Forum. Past conference titles at the WE Forumhave included: “Summit on Global Economic and Cultural Issues: The Global FinancialCrisis and its Cultural Implications” (2009), “Confucian Scholarship in the 20th Centuryand the Renaissance of Eastern Civilizations” (2010), and “Confucianism and the SinizationofMarxism” (2011).

Intellectual Property Publishing House

Intellectual Property Publishing House (formerly known as Patent Literature PublishingHouse) was established in August 1980 which is sponsored and directed by the State IntellectualProperty Office. As a national books, periodicals, electronic and internet publishingunit, the House has won many awards and titles, such as the Advanced Unit in Carrying outNational Cultural System Reform, National Top Publishing House, National Top 100 BookPublishing Unit, National Digital Publishing Transformation Demonstration Unit and LegalPublishing Unit for China’s Patent Documents. Based on the cultural business of intellectualproperty, the House has become a comprehensive publishing unit in China with over 30 yearsof development.

Nishan Birthplace of the Sage Academy

Nishan Birthplace of the Sage Academy is a nongovernmental organization committedto the study and promotion of traditional Chinese culture, especially Confucianism.It is a place for open dialog that seeks to develop and promote traditional ChineseConfucian culture and encourage harmony among the world’s diverse civilizations. TheAcademy’s motto, “returning to our roots, inspiring innovation,” implies that while committedto the study and promotion of traditional culture, the Academy also looks to thefuture and seeks to share ideas with and learn from other cultures.The Nishan Birthplace of the Sage Academy was unveiled on October 8, 2008 andimmediately began holding academic conferences and teaching programs. The officialfounding ceremony was held the following year on June 23, 2009. The Academy coversan area of more than 16 acres in Sishui County, Shandong Province, the birthplace ofConfucius. These hallowed grounds lie at the heart of ancient Chinese culture, near thehomes of Confucius and Mencius and a short distance to the famous Mt. Tai, all withinthe borders of the ancient state of Lu. The Academy is currently in the third stage of constructionwhich, when completed, will house a library, a conference center, classrooms,an exhibition center and a hotel.

III、Faculty

Roger T. Ames

Roger T. Ames is Humanities Chair Professor at Peking University, a Berggruen Fellow, and Professor Emeritus of Philosophy at the University of Hawai’i. He is the past editor ofPhilosophy East & Westand the founding editor ofChina Review International. Ames has authored interpretative studies of Chinese philosophy and culture:Thinking Through Confucius(1987),Anticipating China(1995),Thinking from the Han(1998), andDemocracy of the Dead(1999) (all with David L. Hall), and most recentlyConfucian Role Ethics: A Vocabulary(2011). His publications also include translations of classical Chinese texts: theSun-tzu: The Art of Warfare(1993); theSun Pin: The Art of Warfare(1996) (with D.C. Lau); theConfucian Analects(1998) and theClassic of Family Reverence:The Xiaojing(2009) (both with Henry Rosemont),Focusing the Familiar: The Zhongyong(2001), andThe Daodejing) (2003) (with David L. Hall). Almost all of his publications are now available in Chinese translation, including his philosophical translations of Chinese canonical texts.

Chenshan Tian

Chenshan Tian earned his Ph.D. in Political Science from the University of Hawaii at Manoa, and he has lived, taught and given public lectures in Hawai’i, in North Dakota, and in China. Professor Tian started his teaching career in China at Beijing Foreign Studies University in 2005 and is currently the Director of the Center for East-West Relations, which operates under the egis of the School of International Relations and Diplomacy at BFSU. In October 2009, Dr. Tian was elected to the post of Director of the International Confucian Association. As a contemporary Chinese-American academic, Chenshan Tian specializes in comparative Western and Chinese political philosophy. Recently, his research has focused on exploring the differences between Eastern and Western world views, alternative ways of thinking, and different forms of scientific understanding. His book,Chinese Dialectics: From Yijing to Marxism, focuses on explaining the fundamental differences between Chinese and Western Marxism. This work makes the simple but profound observation that much of the history of Western thought, including scientific thought, has essentially been derived from, and limited by the Christian faith in a transcendent “God.” This model can be expanded to involve an ontology of Being and Nonbeing, a teleological order from beginning to end, and a plethora of dualisms, such as a final distinction between the natural world and human culture, time and space, mind and body, ontology and epistemology, and so on. Tian advocates an intellectual world derived from theYijing, which seems much more in tune with the mysteries of organic life, with human behavior, and with the nature of material and energy inherent in quantum mechanics and in the relativity theories of modern physics.

Gu Zhengkun

G u Z h e n g k u n ,Ph.D. Professorand director ofInstitute of WorldLiterature at Peking University, Presidentof Peking University Culture andTranslation Society, Council Memberof National Culture Promotion Societyof China, President of ShakespeareAssociation of China (under ChineseAcademy of Social Sciences), Co-Presidentof International Association forComparative Studies of China andthe West. His Research interests aremainly in the areas of comparativephilosophy and culture, Shakespeareand Translation. He is the winner ofthe First Prize for Academic Achievementawarded by the authority ofPeking University (1991), the NationalGold Key Book Award (1991) andSpecial Government Grant awardedby the State Council for outstandingeducational achievement (2002).He is the author, translator and editorof 50 books includingA Companion toMasterpieces in World poetry(1990),LaoTzu: The Book of Tao and Teh(in English,1993),The Annotated Book of Change (In English, 2014),China and West: Comparative Poetics and Translatology(2003),Linguistic Culturology(2004) ,AComparative Study of Chinese and WesternCultures(2007).Selected Readings in Western Philosophy (in English)(2012)andEssentials of Great Western Ideas(in English) (2014). He has published 150articles either in English or in Chinese. Heworked in UNESCO (Paris) as well as inUN (Geneva) in 1993 and was guest professorof many universities at home andabroad. He is currently the editor-in-chiefof the JournalComparative Studies of China and the West.

Robin Wang

 Robin Wang is a Professor of Philosophy and the Director of the Asian and Pacific Studies Program at Loyola Marymount University. She recently finished a book entitledYinyang: The Way of Heaven and Earth in Chinese Culturewhich was published by Cambridge University Press. She is the editor ofChinese Philosophy in an Era of GlobalizationandImages of Women in Chinese Thought and Culture: Writings from the Pre-Qin Period to the Song Dynasty, and she is co-editor ofInternal Alchemy: Self, Society, and the Quest for ImmortalityandReason and Insight: Western and Eastern Perspectives on the Pursuit of Moral Wisdom.

Chenyang Li is a Professor of Philosophyand Chair of the Department ofPhilosophy at the Nanyang TechnologicalUniversity, Singapore. His academicarea includes Confucian Philosophy,traditional Chinese culturalissues, Value theory, and comparativeChinese and Western philosophy.His major works include:ConfucianPhilosophy of Harmony(Routledge,2014),The Tao Encounters the West:Explorations in Comparative Philosophy(State University of NewYork Press, 1999),The Sage and the Second Sex(Open Court, 2000),TheEast Asian Challenge for Democracy:Political Meritocracy in Comparative Perspective (with Daniel Bell, CambridgeUniversity Press, 2013),Moral Cultivation and Confucian Character(with Peimin Ni, State University ofNew York Press, 2014), andChineseMetaphysics and its Problems(withFranklin Perkins, Cambridge UniversityPress, 2015). He also publishedover a hundred academic papers invarious professional journals.

Yao Xinzhong

Professor Yao Xinzhong is currently Deanof the School of Philosophy at RenminUniversity of China, a Changjiang Professor,and the Senior Overseas Expertin Humanities (State Administration ofForeign Experts). His main publicationsincludeConfucian Studies—An Anthology(Routledge, 2010),Chinese Religion—A Contextual Approach(Continuum, 2010),Religious Experience in ContemporaryChina(UWP, 2008)，Wisdom in Early Confucian and Israelite Traditions(Ashgate,2006)Encyclopaedia of Confucianism(Routledge, 2003), An Introduction toConfucianism (Cambridge, 2000),Confucianism and Christianity—A Comparative Study of Jen and Agape(Sussex AcademicPress, 2006).

Wen Haiming

Wen Haiming is a professor of philosophy atRenmin University. He received his Ph.D. InComparative Philosophy from the University ofHawaii, and his MA from Peking University. Hisresearch interests include Chinese philosophyand comparative philosophy. His works includeConfucian Real Meaning Ethics(儒家实意伦理学)，Chinese Philosophy, andConfucian Pragmatismas the art of Contextualizing PersonalExperience and World. HisChinese Philosophyhas been translated into English, French, Spanish,and Arabic.

Hans-Georg Moeller

Hans-Georg Moelleris a Professor of Philosophy at the University of Macau. His research focuses on Chinese and Comparative Philosophy and on Social and Political thought. He is the author ofThe Philosophy of the Daodejing, (in Chinese:道德经的哲学。北京：人民出版社, 2010),The Moral Fool: A Case for Amorality,andThe Radical Luhmann,all published by Columbia University Press. He has also written and published many other scholarly books and articles.

Zhang Qi

Professor, Law School of Peking University；Executive Director, Institute of Comparative Law and Legal Sociology at Peking University Law School;Member, The Expert Committee on Case Guiding of the Supreme Court of PRC.Prof. Zhang has taught and researched on Jurisprudence / philosophy of law, comparative law, the Chinese judicial system, Western legal philosophy and Sociology of Law. He has been involved in Chinese judicial reform for many years and is now studying the feasibility of adapting the methods of common law judicial precedent systems and civil law country’s judicial systems into the Chinese guiding case system.

Jim Behuniak

Jim Behuniak is Associate Professor and Chair of the Philosophy Departmentat Colby College, where he teaches courses in Asian philosophy, American philosophy,and the Philosophy of Religion. He was recently a Fulbright SeniorScholar in the PhilosophyDepartment of National Taiwan University (2014-2015), where he taught seminars in American and Comparative philosophy. Heearned his M.A. in 1997 and his Ph.D. in Comparative Philosophy from the Universityof Hawai’i in 2002. His research focuses in the areas of pre-Qin Chinese  and classical American philosophies. He is author ofMencius on Becoming Human (SUNY Press, 2005) and co-editor with Roger T. Ames of孟子心性之學Studies of Mencius on Feeling and Nature(Social Sciences Academic Press,Beijing, 2004). He has authored several articles in Chinese and Comparativephilosophy for edited volumes and journals, such asPhilosophy East and West,Dao: A Journal of Comparative Philosophy,Journal of Chinese Philosophy, andAsian Philosophy. Forthcoming work includes a study of the body and culturein Daoistphilosophy, entitled “Animal Body Standpoints in theZhuangzi,” and aprojected two-volume work exploring the historical and philosophical relationshipbetween the American philosopher John Dewey and Chinese thought.

Ian Sullivan, Instructor, Seattle University

Currently an Instructor of Philosophy at Seattle University (USA). Received BA inChinese religions at the George Washington University where he wrote a thesison Friedrich Nietzsche, Xunzi, and Zhuangzi and their respective approaches toself-cultivation; then studied Chinese philosophy at the University of Hawai’i.His dissertation, “The Ethics of Vital Relationality: Care Ethics, Confucian RoleEthics, and the Challenge to Modern Moral Philosophy,” takes seriously therelationality of persons and draws out the implications this has for ethical andpolitical philosophy. He published an article on Confucianism and Simone deBeauvoir inHypatia, three translations of contemporary Chinese philosophy inFrontiers of Philosophy in China, and several book reviews on Chinese philosophyand culture.

IV、Course Schedule

V、Activities

VI、Accommodation

VII、How To Apply?

Program Details:

Fees:US$3,000 (including tuition, accommodation, textbooks, activities and tours, but not airfare)

Application Deadline:May 15, 2016;

Institute Dates:July 2-31, 2016

All application materials are available at the Center for East-West Relations. Please contact us.

A complete application should include:

1) A completed application form;

2) A personal statement (200-500 words) indicating your background, why you are interested in the program

and how it would benefit you;

3) Two passport-style photos;

4) An application fee of $100 US dollars.

Completed applications can be scanned and emailed to us or mailed to the address given below.

Email:cewrbeiwai@bfsu.edu.cn

Address:Center for East-West Relations, Beijing Foreign Studies University, Administrative Building, Rm. 512,

2 Xisanhuan Beilu, Haidian District, Beijing, 100089

China Phone:(86)-10-88816235

VIII、ContactUS

Contact Information:

Email:cewrbeiwai@bfsu.edu.cn

Phone/Fax:(86)-10-88816235 (international calls/ faxes)  13011074393(Pan Qiaoling)