{"status":"ok","message-type":"work","message-version":"1.0.0","message":{"indexed":{"date-parts":[[2026,7,23]],"date-time":"2026-07-23T12:04:01Z","timestamp":1784808241388,"version":"3.55.0"},"reference-count":32,"publisher":"Frontiers Media SA","license":[{"start":{"date-parts":[[2026,7,23]],"date-time":"2026-07-23T00:00:00Z","timestamp":1784764800000},"content-version":"vor","delay-in-days":0,"URL":"https:\/\/creativecommons.org\/licenses\/by\/4.0\/"}],"content-domain":{"domain":["frontiersin.org"],"crossmark-restriction":true},"short-container-title":["Front. Psychol."],"abstract":"<jats:p>This article develops a cross-cultural theoretical model of moral-psychological transformation by reinterpreting Confucian self-cultivation as a system of ritualized embodiment. Situated within theoretical and philosophical psychology, the article asks how bodily discipline, ritual form, and culturally mediated repetition may reorganize attention, affect, conduct, habit, and moral agency. Drawing on embodied cognition, moral psychology, ritual theory, cultural psychology, and Confucian philosophical discourse, the study proposes the Confucian Embodied Self-Cultivation Model. The model is grounded in close readings of selected classical formulations, especially keji fuli wei ren (\u514b\u5df1\u590d\u793c\u4e3a\u4ec1) in the Analects and wu bu jing, yan ruo si (\u6bcb\u4e0d\u656c,\u4fe8\u82e5\u601d) in the Liji, and is historically illustrated through late-imperial lineage-based ancestral ritual practices, with Huizhou lineages used as a strategic analytic case rather than a representative sample of all Confucian traditions. The model identifies five interrelated dimensions: embodied moral agency, ritualized attention and affect regulation, repeated embodied self-cultivation, immanent psychological transformation, and cultural-institutional mediation. It argues that Confucian ritual should not be understood only as symbolic representation, ethical convention, or religious expression, but also as a culturally organized technology of self-regulation, habit formation, public accountability, and moral subject formation. By reframing Confucian cultivation in psychological terms, the article contributes to theoretical and philosophical psychology by expanding accounts of selfhood, moral agency, and psychological change beyond individualist, cognitivist, and belief-centered models. It concludes by formulating testable propositions for future research on embodied cognition, moral development, ritual participation, affect regulation, and culturally mediated self-cultivation.<\/jats:p>","DOI":"10.3389\/fpsyg.2026.1879160","type":"journal-article","created":{"date-parts":[[2026,7,23]],"date-time":"2026-07-23T11:36:46Z","timestamp":1784806606000},"update-policy":"https:\/\/doi.org\/10.3389\/crossmark-policy","source":"Crossref","is-referenced-by-count":0,"title":["Ritualized embodiment and moral self-cultivation: a Confucian model of psychological transformation"],"prefix":"10.3389","volume":"17","author":[{"given":"Yukun","family":"Mei","sequence":"first","affiliation":[{"name":"School of Music and Dance, Xihua University","place":["Chengdu, China"]}],"role":[{"vocabulary":"crossref","role":"author"}]},{"given":"Sarawadee","family":"Phuchomsri","sequence":"additional","affiliation":[{"name":"Faculty of Fine and Applied Arts, Khon Kaen University","place":["Khon Kaen, Thailand"]}],"role":[{"vocabulary":"crossref","role":"author"}]},{"given":"Jiyu","family":"Li","sequence":"additional","affiliation":[{"name":"Faculty of Fine and Applied Arts, Khon Kaen University","place":["Khon Kaen, Thailand"]}],"role":[{"vocabulary":"crossref","role":"author"}]}],"member":"1965","published-online":{"date-parts":[[2026,7,23]]},"reference":[{"key":"B1","first-page":"635","article-title":"Putting the te back into confucianism","volume":"48","author":"Ames","year":"1998","journal-title":"Philos. 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