Here are 33 books that The Wrong of Rudeness fans have personally recommended if you like
The Wrong of Rudeness.
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The first time I ever had Chinese food was as a 20-year-old junior in college, on the first night of studying abroad for a semester in Nanjing, China. (Luckily, I liked it.) Confucianism was not in my upbringing, at least not explicitly or on purpose. I happened upon China as a freshman at Yale in the 1980s, immersed myself in the language, and went on to earn a PhD in Chinese philosophy. I have taught at Wesleyan University since 1994, and my favorite comment from students is that they find my classes among the most “relevant” things they take—even when we’re studying twelfth-century medieval Confucianism.
Giebel succeeds brilliantly at the challenging task of weaving together ancient philosophical insight from both East and West, modern psychological research, and stories from the lives of exemplary individuals. Each strand of the book expands on and reinforces the others: Confucians fill out gaps in Socratic theory, and vice versa; psychologists test, tweak, and confirm ancient theories; and contemporary lives give richness and realism to the ideals. The whole tapestry, conveyed in Giebel’s lovely, accessible prose, is nothing short of a master class in how to cultivate a better, more meaningful life for oneself and all those for whom one cares.
Why do some people achieve ethical excellence while others fail? For example, how did Gloria Lewis overcome a lifetime of difficulty and go on to found a non-profit focused on feeding the homeless while Danny Starrett, despite a seemingly ideal childhood, became a rapist and murderer? Why did some Germans rescue their Jewish neighbors while others stood by?
One recent study found that four personal variables, taken together, differentiated Nazi-era bystanders from rescuers with startling 96.1% accuracy: social responsibility, altruistic moral reasoning, empathic concern, and risk-taking-traits related to ethical excellences (virtues) like justice, benevolence, and courage. Drawing from the combined…
The first time I ever had Chinese food was as a 20-year-old junior in college, on the first night of studying abroad for a semester in Nanjing, China. (Luckily, I liked it.) Confucianism was not in my upbringing, at least not explicitly or on purpose. I happened upon China as a freshman at Yale in the 1980s, immersed myself in the language, and went on to earn a PhD in Chinese philosophy. I have taught at Wesleyan University since 1994, and my favorite comment from students is that they find my classes among the most “relevant” things they take—even when we’re studying twelfth-century medieval Confucianism.
Peimin Ni’s translation of the foundational Confucian text, the Analectsof Confucius, is not for those who want to zoom through the book looking for catchy phrases. Ni presents the text as a living document, embedded in two thousand years of conversation over its meaning. He strives to mirror ambiguities in the original in his translation, and his comments do a lovely job of opening the text up for the reflective reader.
Winner of the 2019 Aldo and Jeanne Scaglione Prize for a Translation of a Scholarly Study of Literature presented by the Modern Language Association
The Analects of Confucius is arguably the single most influential work of China's cultural heritage. In this new English translation, Peimin Ni accomplishes the rare feat of simultaneously providing a faithful translation of the text, offering his own reading based on gongfu (practice) perspective, and presenting major alternative readings to help the reader understand how diverse interpretations and controversies arise. In addition to the inclusion of the original Chinese text, Ni adds a comprehensive introduction, a…
The first time I ever had Chinese food was as a 20-year-old junior in college, on the first night of studying abroad for a semester in Nanjing, China. (Luckily, I liked it.) Confucianism was not in my upbringing, at least not explicitly or on purpose. I happened upon China as a freshman at Yale in the 1980s, immersed myself in the language, and went on to earn a PhD in Chinese philosophy. I have taught at Wesleyan University since 1994, and my favorite comment from students is that they find my classes among the most “relevant” things they take—even when we’re studying twelfth-century medieval Confucianism.
Zhu Xi (also written Chu Hsi; 1130-1200 C.E.) was among the very greatest Confucians both as theorist and as teacher. I love how contemporary his concerns seem; when he worries about students who are "just hurrying through the texts, reading for their literal meaning and taking little pleasure in them," he might as well be talking about most of us today. In Gardner’s fluid translation, Zhu’s millennium-old ideas about how and why to learn—ultimately aimed at becoming a “sage”—turn out to be remarkably relevant.
Students and teachers of Chinese history and philosophy will not want to miss Daniel Gardner's accessible translation of the teachings of Chu Hsi (1130-1200)--a luminary of the Confucian tradition who dominated Chinese intellectual life for centuries. Homing in on a primary concern of our own time, Gardner focuses on Chu Hsi's passionate interest in education and its importance to individual development. For hundreds of years, every literate person in China was familiar with Chu Hsi's teachings. They informed the curricula of private academies and public schools and became the basis of the state's prestigious civil service examinations. Nor was Chu's…
The first time I ever had Chinese food was as a 20-year-old junior in college, on the first night of studying abroad for a semester in Nanjing, China. (Luckily, I liked it.) Confucianism was not in my upbringing, at least not explicitly or on purpose. I happened upon China as a freshman at Yale in the 1980s, immersed myself in the language, and went on to earn a PhD in Chinese philosophy. I have taught at Wesleyan University since 1994, and my favorite comment from students is that they find my classes among the most “relevant” things they take—even when we’re studying twelfth-century medieval Confucianism.
Most books on the history of Confucianism are dry and concentrated on the earliest period, during and soon after Confucius lived. I’m not saying Confucius himself wasn’t important, but the greatness of Tony Swain’s book is that it manages to be both fascinating and engaging, even occasionally snarky, while also bringing the story of Confucianism all the way up to the twenty-first century. If you want to think about Confucianism as something important today, it helps to understand the evolving ways the tradition has been lived throughout the centuries.
This accessible history of Confucianism, or the 'Way of the Ru', emphasizes the religious dimensions of the tradition. It clearly explains the tradition's unique and subtle philosophical ideals as well as the 'arts of the Ru' whereby seemingly simple acts such as reading, sitting quietly, good manners, and attending to family and state responsibilities, became ways of ultimate transformation.
This book explains the origins of the Ru and documents their impact in imperial China, before providing extensive coverage of the modern era. Confucianism in China: An Introduction shows how the long history of the Ru is vital to comprehending China…
Like many people who consciously decided to leave the constrictive religion to which they were randomly born (and raised), I see retrospectively that the decision was an essential act of self-preservation and self-actualization. I abandoned the transactional relationship with a Judging God, including its barter of mindless obedience in exchange for a heavenly eternity after death. In doing so, I discovered my true soul. Through “godless” practices and continual seeking, I have discovered a profound, meaningful spirituality. The books on this list are among so many that have expanded my thinking and helped me become, I hope, a better human along the way. It is my pleasure to recommend them to you.
This comprehensive, beautiful “rendition” (in Le Guin’s words) of Lao Tzu’s ancient wisdom packs an elegant spiritual punch, especially for the Western mind. I love that Le Guin was a teenager when she began studying her father’s 1898 version of the Tao. She worked for decades to create a version that would break the work’s enduring gaze toward the male-oriented “sage.” As she writes in the introduction: “I wanted a Book of the Way accessible to a present-day, unwise, unpowerful, and perhaps unmale reader, not seeking esoteric secrets, but listening for a voice that speaks to the soul.” Her commentary is illuminating, as though a strong gust of rain-washed air blew off the old dust, allowing sharper, fresher meanings to emerge. Check out Number 53. It’s good for a chuckle!
One of the few translations by a woman of the Tao Teh Ching, this version is the fruit of Ursula K. LeGuin's life's study and reflection. According to her introduction, the work is intended for those "not seeking esoteric secrets, but listening for a voice that speaks to the soul".
When I was a teenager, I thought we could create a perfect world—or if not quite perfect, at least much, much better than the one we are currently destroying. Actually, I still think it’s possible, just a lot harder and a lot more dangerous than I originally thought. I’ve been interested in all the efforts to imagine and create utopias, which sometimes produce hells instead of heavens, ever since. I have evolved (I think it’s progress) from being a high school Maoist to something more mature while watching China’s attempts to improve the lives of its citizens with respect and sympathy.
What the Manuels did for the West, Bauer did for China. Sometimes we think of the Chinese as eminently practical people, but they had their dreams of perfect worlds as well. And these dreams were not necessarily kept to the world of sleep but found expression in the lives of individuals and communities. The Manuels confronted the fact that dreams fade with a touch of cynicism, Bauer with a touch of melancholy.
These books I’ve traveled with, many I’ve known longer than most friends. They are, indeed, cold but intimate friends. Good company when the world feels rattled and roughed up. I’ve always loved the magic of reading, of going into the mind and onto the universe's outer reaches on nothing more than words. These platforms are for ideas, places, music, and vision. So I take these books with me, fewer than more, for their quality counsel and enlivening entertainment. But like psychopomps or recording angels, they are and always have been a steadfast company on the fast ride of life. I read slowly, and I absorb.
Where do you go when all the political and social circuses have taken the last ounce of energy you can muster? Mountains and Rivers! This is where my book began. In fact, I can still see the cherry blossoms that fell into the central book margin while I read the twisting, turning, makes-meaning-in-any-direction-you-read “Star Guage” by Su Hui.
What mind conceived this brilliance? And West Cove on Orcas Island became miraculously superimposed by the natural world of Wu Wei! The Chinese poets opened a door, and now there’s no going back. The only way forward is The Cabin at the End of the World. Create it! Read it!
With this groundbreaking collection, translated and edited by the renowned poet and translator David Hinton, a new generation will be introduced to the work that riveted Ezra Pound and transformed modern poetry. The Chinese poetic tradition is the largest and longest continuous tradition in world literature, and this rich and far-reaching anthology of nearly five hundred poems provides a comprehensive account of its first three millennia (1500 BCE-1200 CE), the period during which virtually all of its landmark developments took place. Unlike earlier anthologies of Chinese poetry, Hinton's book focuses on a relatively small number of poets, providing selections that…
I’m a historian, educator, and author with an abiding interest in stories that help bridge cultural divides. I first encountered tales of China as an elementary school student in Singapore. Years later, I studied Chinese and backpacked through China, after which I earned my M.A. in Asian Studies. I would go on to become a high school instructor, and this experience helped me teach AP World History ™ and IB (International Baccalaureate) History. I began writing my Jackie Tempo series as a way of providing accessible content in the classroom. Historical fiction has always helped provide deeper context for me and my students.
The late and renowned sinologist Wm. Theodore de Bary first published his groundbreaking, two-volume Sources of Chinese Tradition in 1960, to such favorable reception that it prompted a second edition, updated to incorporate additional sources that reflect late twentieth-century considerations, including gender and sexuality.
Volume I offers invaluable sources on Early Classical Chinese philosophy. The select writings of Confucius, Mencius, Lao Tze, for example, are excellent source material for educators looking for primary source documents and readers of Chinese antiquity (to 1644) wishing to engage in independent reading and research.
This book was one of several in “Asia through Fiction,” an undergraduate course I took which changed the course of my life in more ways than one. Not only did I meet my future husband our last year of university, but we also lived in Taiwan and backpacked around Mainland China the following year. This text helped deepen our appreciation…
A collection of seminal primary readings on the social, intellectual, and religious traditions of China, Sources of Chinese Tradition, Volume 1 has been widely used and praised for almost forty years as an authoritative resource for scholars and students and as a thorough and engaging introduction for general readers. Here at last is a completely revised and expanded edition of this classic sourcebook, compiled by noted China scholars Wm. Theodore de Bary and Irene Bloom. Updated to reflect recent scholarly developments, with extensive material on popular thought and religion, social roles, and women's education, this edition features new translations of…
When I was a teenager, I thought we could create a perfect world—or if not quite perfect, at least much, much better than the one we are currently destroying. Actually, I still think it’s possible, just a lot harder and a lot more dangerous than I originally thought. I’ve been interested in all the efforts to imagine and create utopias, which sometimes produce hells instead of heavens, ever since. I have evolved (I think it’s progress) from being a high school Maoist to something more mature while watching China’s attempts to improve the lives of its citizens with respect and sympathy.
This is modern China’s only full-fledged utopia (mostly written about 1900)—explaining how humanity gradually evolves to get rid of the “boundaries” dividing us by nation, class, race, and gender. It may take thousands of years, but history will create a truly democratic and equal society. Children will be raised in public nurseries, couples, including homosexuals, will enter into one-year (renewable) contracts. In thousands of years, the boundaries separating the species and even the gods will dissolve as well.
This volume translates one of the major works of modern Chinese philosophy and in so doing makes a major contribution to the study of comparative philosophy. The volume contains an extensive introduction structured as follows:
1. Biographical Sketch of K'ang Yu-wei 2. Ta T'ung Shu: The Book 3. A General Discussion of the One-World Philosophy of K'ang Yu-wei
For the past 30 years I’ve focused on one question: Can individuals who have deep differences come together to cultivate common ground, compassion, and civility? Even with deep differences can we still engage in productive conversations? As an author, professor, and co-director of the Winsome Conviction Project my attempt to answer this question continues. The books I’ve listed have given guidance to not only come up with an answer but more importantly, live it out with those close to me. To hear me put theory into practice, listen to my Winsome Conviction podcast (with co-host Rick Langer) which tackles divisive issues with the hope of bringing diverse people together to talk.
In today’s often argumentative world, we need someone who not only understands what true empathy and civility are, but also practices it. I can think of no greater ambassador of compassion and civility than this author. Not only does this book give a wonderful vision of empathy, perspective-taking, and caring for the stories of others, but it is filled with Mouw’s attempt to put those virtues into practice. He seeks out those that disagree with him and models what humility and love look like to be embodied.
Can Christians act like Christians even when they disagree? In these wild and diverse times, right and left battle over the airwaves, prolifers square off against prochoicers, gay liberationists confront champions of the traditional family, artists and legislators tangle, even Christians fight other Christians whose doctrines aren't "just so." Richard Mouw has been actively forging a model of Christian civil conversation with those we might disagree with-atheists, Muslims, gay activists and more. He is concerned that, too often, Christians have contributed more to the problem than to the solution. But he recognizes-from his dialogues with those from many perspectives-that it's…
