Confucionismo (Portuguese Wikipedia)

Analysis of information sources in references of the Wikipedia article "Confucionismo" in Portuguese language version.

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Nylan, Michael (1 de outubro de 2008). The Five "Confucian" Classics (em inglês). [S.l.]: Yale University Press. p. 23. ISBN 978-0-300-13033-1. Consultado em 12 de março de 2022
Fung (2008), p. 163. Fung, Yiu-ming (2008), «Problematizing Contemporary Confucianism in East Asia», in: Richey, Jeffrey, Teaching Confucianism, ISBN 978-0-19-804256-3, Oxford University Press .
Lin, Justin Yifu (2012). Demystifying the Chinese Economy. [S.l.]: Cambridge University Press. p. 107. ISBN 978-0-521-19180-7
Littlejohn (2010), pp. 34–36. Littlejohn, Ronnie (2010), Confucianism: An Introduction, ISBN 978-1-84885-174-0, I.B. Tauris .

«Lun Yu - Traditional Chinese». www.confucius.org. Consultado em 2 de novembro de 2021

Juergensmeyer, Mark (2005). Juergensmeyer, Mark, ed. Religion in Global Civil Society. [S.l.]: Oxford University Press. p. 70. ISBN 978-0-19-518835-6. doi:10.1093/acprof:oso/9780195188356.001.0001. ...humanist philosophies such as Confucianism, which do not share a belief in divine law and do not exalt faithfulness to a higher law as a manifestation of divine will .
Schaberg, David (1997). «Remonstrance in Eastern Zhou History». Cambridge University Press. Early China. 22: 130–179 at 138. JSTOR 23354245. doi:10.1017/S0362502800003266. Consultado em 5 de julho de 2022

Schaberg, David (1997). «Remonstrance in Eastern Zhou History». Cambridge University Press. Early China. 22: 130–179 at 138. JSTOR 23354245. doi:10.1017/S0362502800003266. Consultado em 5 de julho de 2022
Pines, Yuri (2005–2006). «Biases and Their Sources: Qin History in the "Shiji"». Harrassowitz Verlag. Oriens Extremus. 45: 10–34 at 30. JSTOR 24047638. Consultado em 3 de julho de 2022

Adler (2014), p. 12. Adler, Joseph A. (2014), Confucianism as a Religious Tradition: Linguistic and Methodological Problems (PDF), Gambier, OH: Kenyon College .
(Adler 2014, p. 10): [...] Confucianism is basically non-theistic. While Heaven (tiān) has some characteristics that overlap the category of deity, it is primarily an impersonal absolute, like dao and Brahman. "Deity" (theos, deus), on the other hand connotes something personal (he or she, not it).
(Adler 2014, p. 12): Confucianism deconstructs the sacred-profane dichotomy; it asserts that sacredness is to be found in, not behind or beyond, the ordinary activities of human life—and especially in human relationships. Human relationships are sacred in Confucianism because they are the expression of our moral nature (性 xìng), which has a transcendent anchorage in Heaven (tiān 天). Herbert Fingarette captured this essential feature of Confucianism in the title of his 1972 book, Confucius: The Secular as Sacred. To assume a dualistic relationship between sacred and profane and to use this as a criterion of religion is to beg the question of whether Confucianism can count as a religious tradition. Adler, Joseph A. (2014), Confucianism as a Religious Tradition: Linguistic and Methodological Problems (PDF), Gambier, OH: Kenyon College . Adler, Joseph A. (2014), Confucianism as a Religious Tradition: Linguistic and Methodological Problems (PDF), Gambier, OH: Kenyon College .

Kaplan, Robert D. (6 de fevereiro de 2015). «Asia's Rise Is Rooted in Confucian Values». The Wall Street Journal