Abstract This paper on Confucius and his philosophy begins by explaining that it is difficult to know how much of what is attributed to Confucian thinking comes from the man himself, and how much comes from his disciples. The paper first explores the issue of the history of Confucius, explaining the situation in China at the time, and the lack of a cohesive biography of Confucius. Next, the paper explores the topic of the 'Analects,' a collection of sayings and short dialogues which are said to have been collected by his disciples. The paper explains how Christian missionaries used his texts to appeal to the Chinese, and how Confucius described his own relationship to the higher power.
From the Paper "The development of the history of Confucius is itself interesting. The biography of Confucius which Sse-Ma Ch'ien wrote down among the histories of individual states, was an important point of distinction, for the uncrowned king of China and this will form the foundation of all biographies of Confucius at all stages of history. There was no chronologically arranged biography of Confucius before SseMa Ch'ien wrote it. At the same time, Sse-Ma Ch'ien had his own sources to write it. The historical works from the school established by the Master himself were first considered. Apart from this were the Commentaries of K'ung Yang and Ku Liang on the spring and Autumn Annals of Confucius. Sse-Ma Ch'ien also made extensive use of the History of Tso Ch'iu. This history is divided now into the so-called Tso Chuan. This was seen by the later scholars as a commentary on the spring and Autumn Annals, and the Kuo Yu, which are Speeches from the Various States. (Danton; Danton, 71)"
Tags:Confucius, religion, philosophy, china, chinese
Abstract This paper gives a brief history of Confucius' life. It also describes his teachings regarding both human nature and morality. Much is known about the historical man, Confucius. Unfortunately, the historical information in existence is sometimes blended with stereotypical or slanted information, depending on how the writer wanted Confucius, his writings, or his culture to be perceived.
From the Paper "Unlike some figures that feature in other major religions, a great deal is known about Confucius. In addition to his religious teachings and philosophy, much literature exists of a historical nature Confucius' life. As a result, people in the twenty-first century are privileged to have a relatively accurate record of both the man and his teaching. Mark Csikszenmihali is critical of the Western culture's role in this kind of stereotyping."
Abstract The writer discusses the views of Plato, Confucius and Socrates regarding the law. In this paper, the writer explains the beliefs of these philosophers. The writer also looks at how their ideas of the law have survived to the present day.
From the Paper "In this paper it will be shown that throughout history there has been an ambivalence towards the law with people acknowledging on the one hand that some form of law is necessary for society to function and on the other hand, declaring as Plato did, that Law is an ignorant and obstinate tyrant. Although issuing this condemnation of the law in Magnesia he considers the written laws of great importance, primarily because of their educational content. He believed that citizens should respect the law because of their role ... "
Abstract This is an exegetical paper commencing from various parts of "The Analects of Confucius". The paper discusses concepts of human heartedness and righteousness, turning to the more dynamic society based on human love. The paper further discusses the "Will of Heaven", by Mozi and the works of Chan and Fung. The paper emphasizes Mozi's criticism of Confucian fatalism and the need for a still more dynamic social ethos.
From the Paper "The Analects, and Confucian thought, at large, mean rather different things to different people, and in terms of their influence upon Chinese thought, through time. Concepts of ren and jen, as they translate roughly to good or 'human-heartedness', or 'humanity', do contrast with what many more readers discern in the concept of yi, considered in English as 'righteousness'. Confucian thought popularly associated with order or the regulation of society is found to offer a dynamic of universal love that seems much less reported."
Abstract The paper compares ideas of Mencius and Xunzi in relation to Confucius. The paper examines how Mencius and Xunzi were Confucian in outlook but Mencius had an optimistic view of human nature in great contrast with Xunzi. Mencius was harder on those with authority, whereas Xunzi saw the Dao as important for everyone, and with people of all kinds able to radically transform themselves.
From the Paper "Mencius and Xunzi offered philosophies that show that they do belong to the same Chinese civilization and that they inherited the ideas of Confucius. (551-479 BC) However, they departed from Confucius in ways that would help to create other lines of Chinese philosophy. In all three, one sees a division between the social and the individual, but also, thought on how leadership influenced the individual, and the role of both individuals and the ruler in making a better society of better people."
Abstract This paper discusses the virtues that Confucius believed to be fundamentally important to society, and his idea that laws have no value in improving society. The writer explains that the rules governing filial piety, which Confucius saw as the basis of all other virtues, are not described by Confucius, since they were already a tradition in his time, but can be found to some extent in the earlier 'Classic of Rights'. The idea that the state is nothing else but the large family determines Confucius' views on the key problems of society and his view of law, and also highlights a contradiction in his philosophy. On the one hand, the ruler is to be obeyed as the head of the state and therefore of the family, but on the other hand, Confucius held that the Head of the State must be a man of exceptional moral integrity, and if not, it was the duty of a virtuous man to disobey him. The paper concludes with the writer's own views on Confucius' philosophy.
From the Paper "Confucius objected to the codification of laws and insisted on his belief that for good governance of the country the only thing necessary and sufficient is for the ruler to possess exceedingly high moral qualities. This would inspire his subjects towards goodness and filial piety. At that time the idea of two opposite methods of control appears in the Chinese political history. First of all, control with the aid of rules of decency that include the entire traditional system of moral and cultural values, and secondly the laws, which indicate extremely strict and severe regulation/forced obedience."
Abstract This paper explains that the philosophies of Confucius stresses ethics, order, stability and morality; concepts to which business and management should aspire. The author points out that, during the time of Confucius' life, "a gentleman" was expected to be "balanced and should be as good an archer as a scholar"; in today's business world, this translates that an effective leader at work should be a well-rounded person, having addition avocations and talents outside of work and putting effort into his or her family and community. The paper relates that Confucius' universal virtues can help business managers overcome obstacles by using his golden rule (written well before the "golden rule" in the Bible): "What you do not want done to yourself, do not do unto others" or, if you expect your employees to treat you with respect and dignity, rather than with scorn and animosity, then do not treat them poorly.
Table of Contents
Introduction
Confucius as Teacher and Statesman: Establishing a Vision; Stimulating People to Gain New Competencies.
Overcoming Obstacles and Helping People to Overcome Failures
From the Paper "Confucius wrote many important works which are studied and utilized today in a number of societies - especially Asian societies. One of his more poignant and profound works is called the Analects (Lun Yu), in which his teachings - and some of his sayings as well as memorable sayings of his disciples - are to be retrieved. "The Analects is regarded as the most influential Confucian text", and though it is not a continuous story, it covers brilliantly and succinctly the areas of virtue, moral cultivation, education, music and government. "Never disobey," Confucius replied when asked about filial piety."
Abstract In 403 B.C. Tsin disintegrated into 3 separate states, Han, Wei, and Chao. This disintegration marked the beginning of the Warring States period in what is now known as China. The paper examines the life of one of the great philosophers - Confucius - who rose as a result of the warring states was Confucius. This paper explores Confucius' philosophy, principles and teachings and showed how he influenced the Han dynasty.
From the Paper "It was believed that earthly events were closely related to heavenly affairs. Specifically, heavenly powers granted the right for someone to govern, and that person was called, ?the mandate of heaven.? This was given to an individual that was thought of as the son of heaven. His duty was to observe high standards of honor and justice, and to maintain harmony. If he did this, the heavenly powers would approve his work, and the dynasty would retain its mandate to govern. However, if he failed in his duties, chaos and suffering would come to his rule, and the heavenly powers would withdraw the mandate of heaven and find a different one.15 According to Confucian thought, a ruling dynasty lost the Mandate of Heaven when an emperor did not fulfill the traditional obligations of a ruler, which were to protect, to establish a stable political order and to avoid the exploitation of citizens. Also, in the concept of Confucianism, if an emperor became corrupt, lax, inept, or ruthless, this would result into loss of support from his people, and more importantly, the loss of heavenly support, which would result in the fall of the emperor or dynasty."
Abstract This paper discusses how, for the past thousand years, the "Analects of Confucius" have been used as guidelines for executives, politicians, military officers, and other members of society. "The Analects of Confucius" are a collection of sayings and brief conversations, appearing to be collected by his followers to describe the life of Confucius, which eliminates most of the later legends.
From the Paper "The essential information present in the Analects that Confucius wants to educate his followers is available in Book 18. The idea of Filial piety is the main obsession of Confucius. Filial piety, in a larger sense, is concerned with implied structure of social values present in the relationship between ruler and his subjects; and also it is concerned with the relationship between the aged and youth. The characteristics required in the idea of junzi, the superior male, as the ideal government administrator, is symbolically explained by Confucius in an effort to take good, fine and efficient government as his primary objective. The junzi should be able to distinguish between an unreasonable leader and an astute leader by way of instantaneously leaving the unreasonable leader and by willingly serving the astute leader even if he is thrown out from his position three times."
Abstract This paper presents a biographical account of the life of the most influential and respected philosopher in Chinese history, Confucius. The paper tracks the mile stones in the life of Confucius, contending that his ideas served as the single strongest influence on Chinese society. The paper explores the basic tenets of Confucianism, highlighting how they stress the need to develop moral character and responsibility. The paper claims that Confucius is arguably the most important political thinker in the entire East Asian tradition.
From the Paper "Confucius was the most influential and respected philosopher in Chinese history. From the 100's B.C. to the 1900's A.D., his ideas served as the single strongest influence on Chinese society. These ideas, called Confucianism, stress the need to develop moral character and responsibility. In fact, Confucius is arguably the most important political thinker in the entire East Asian tradition. His teachings have had a profound impact upon the political and social development not only of China, but also of Korea, Vietnam, Japan, and other Asian lands. Furthermore, even in the modern era, his works remain influential."
Abstract This paper aims to refute the idea that Confucius' acceptance of the Mandate of Heaven was influenced by his support for the Zhou Dynasty and that it conflicted with his humanist ethic. The paper looks at how the teachings of Confucius are sometimes judged to be humanist and utilitarian in the Western sense, but then goes on to point out the crucial difference. Western humanism aims to impose a rational framework on the world, but Confucius was a strict follower of the Tao, and accordingly he saw the function of reason as accommodating the world, not reordering and redefining it. From this point of view the king acquires a mandate from heaven to rule over his subjects, and they cannot acquire this right by mere force alone. The paper also quotes from the "Analects" and examines the views of Mencius as throwing light on the issue.
From the Paper "Max Weber identified Capitalism as an impulse to reconstruct society on the rational principle, and more crucially he went on to identify it with the Protestant work ethic. In his elaborate investigations he probed all the major religions in the world, and in the process the Chinese civilization, which modeled itself on Confucian empiricism, sprung up as the likeliest alternative springboard for Capitalism. Yet China is seen to resist all strains of commercialism, and Confucianism teaches the profit-motive to be part of the baser nature of man. Weber explained that in Confucianism "[e]verything remained at the level of sublimated empiricism." In contrast to the Western impulse, reason is not an end in itself. Its purpose is to "accommodate the world", not to redefine and restructure it (Weber, 151). Most read this analysis as pointing to the shortcomings of Confucianism with respect to adapting to the modern world of free trade. However it also suggests that there is a profound, even religious, underpinning to Confucianism, which helps us towards understanding the position of Confucius on Tian Ming. "
Abstract The paper first reviews the life-time of the Chinese prophet and thinker, Confucius. It discusses his philosophy of love, peace, wisdom, and altruism and his attempts to spread this message, which were not successful. The paper also looks at the history of China, Confucius's contribution to it when alive, and how Confucian thinking evolved.
From the Paper "It would seem that throughout recorded history, throughout the annals of civilization, those figures who are later seen as prophets are not fully valued or respected by their countrymen and peers and during their own lifetime. This has been seen numerous times, be it Jesus Christ, Mahatma Gandhi, or even Abraham Lincoln. Each of these figures has come to enjoy the following and trust of millions, but only after their death and after serving a relatively unsupported time on earth as a living, breathing prophet. The Chinese prophet and thinker, Confucius, was no different than the above men. During his time, he attempted to spread a message of love, peace, wisdom, and altruism, a message that is today respected (if not completely followed by the current Chinese government). But when looking at Confucius' writings, as well as Chinese history.."
Abstract This paper examines the works of Confucius, primarily his "Analects", with respect to his belief about the structure of China's past. This is supported through references to the work, "Mencius".
Abstract This paper will use the works of two philosophers, the Chinese scholar Confucius and the more modern philosopher Immanuel Kant, to compare and contrast the moral judgments held by these two men. It is hoped that the differences in time and cultures will provide the enough similarities to compose judgments on the moral aspects of the human species as a whole.
Abstract This paper explains how the Confucian understanding of learning is discussed in several different texts, including Confucius's "Analects", the works of Mencius, and Hsun Tzu's ?Encouraging Learning.? It concludes that it is incumbent upon each individual to undertake a course of learning that will cultivate a set of skills that are useful to each individual in a way that relates to the practical requirements of their everyday life and the fulfillment of their duty. The paper explains that it is in the moment that wisdom can be found; wisdom is not just ceaseless learning, but ceaseless learning that is properly applied.
From the Paper "All of these texts consider the concept of learning and how, within the Confucian system of belief, learning is to be approached. Indeed, it is true that, in the case of both Mencius? and Confucius? works, they are written in a sort of aphoristic and anecdotal style that makes it more difficult to parse the meaning and derive an analytic and stematized "Confucian methodology" of learning. Nonetheless, looking at the general character of the remarks concerning learning and the specific elements that are repeatedly emphasized, one can begin to get a sense of how Confucian thought views the prospect of learning and its relation to gnosis. Ultimately, however, the relationship between learning and gnosis, or wisdom, is often left a little ambiguous?perhaps this is because the sages quoted in these texts often note that genius in wisdom can only be found in the particular and that wisdom as a general trait is one that is perhaps unreachable. Nonetheless, by cultivating an ethic of ceaseless work and struggle in relation to learning, Confucian thought suggests that wisdom may either be attainable constantly or a great percentage of the time. Indeed, Confucius and the other sages constantly reaffirm the concept that individual talent, in whatever degree, is not in itself enough to successful undertake the process of learning and it is only through arduous and ceaseless devotion to study that one may be able to attain any sort of wisdom at all."
