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In recent decades, theoretical and philosophical psychology has increasingly challenged models of mind that treat cognition, agency, and moral judgment as primarily abstract, internal, and individual. Embodied cognition, cultural psychology, and practice-oriented accounts of selfhood have shown that psychological life is shaped through perception, posture, gesture, affect, repeated action, and socially organized forms of participation (; ; ; ; ). From this perspective, the formation of a moral self cannot be reduced to belief, cognition, or decision-making alone; it also depends on trained bodily dispositions and culturally stabilized practices. Despite this development, cross-cultural models of moral-psychological transformation remain insufficiently integrated into mainstream theoretical psychology. Much psychological theorizing continues to privilege individual self-regulation, reflective choice, internal motivation, or explicit judgment, while giving less attention to ritualized and institutionally mediated forms of self-formation. The problem is not simply that culture is underrepresented as content, but that cultural practice is often treated as background context rather than as a mechanism through which attention, affect, habit, and agency are organized. Confucian self-cultivation offers a useful case for addressing this gap because it conceptualizes the self as relational, embodied, practice-dependent, and normatively formed through ritual propriety (li 礼), reverential attentiveness (jing 敬), and cultivated humanity (ren 仁). Confucian traditions have often been classified either as ethical philosophy or as a contested form of non-theistic religion. This article does not attempt to settle that classificatory debate. Instead, it asks what Confucian self-cultivation can contribute to theoretical and philosophical psychology. The central claim is that Confucian cultivation provides a model of psychological transformation in which attention, affect, habit, and bodily conduct are reorganized through ritualized practice and social mediation. Religious and cosmological language remains relevant because Confucian cultivation is oriented toward a normatively charged moral order, but the present article translates that orientation into psychological terms: embodied transformation, culturally scaffolded self-regulation, and practice-based moral agency.