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 examines "The Analects", a collection of Confucius, in which many of the writings appear to have been written by people other than Confucius. The purpose of the paper is to identify several such writings and discuss how they differ from and fit in with the overall Confucianism works.
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 This paper discusses the family unit and its relationship with politics. It looks at John Locke's views, in his "Second Treatise of Government" of the place and nature of the family as a social unit in its contribution to what we today know as political science. It also looks at the viewed expressed in "The Analects" of Confucius. The paper compares and contrasts the two authors' views on family and politics.
Outline:
Introduction
Second Treatise of Government
The Analects and the Ideal Family
Reflection and Conclusion
From the Paper "As approaches to the family in relation to the greater forces of politic science and social order, both Locke and Confucius are intriguing to investigate, again, referring to the present, given that both began in reactions to observed and experienced political turbulence and situations of social disorder. For instance, what does it mean when conservative Americans and others proclaim the need for what are called Family Values, or why is it that members of non-Western societies so denounce what they perceive of Western individualism and non-existent family life? Put differently, what implications can be expected in societies to very much emphasis individualism, personal agency and competition, as part of how children are prepared for adult life? In the case of what is referred to as the Sinic World of cultures shaped by Chinese civilization, why might authoritarian governments of one kind or another be expected, or accepted?"
Abstract This paper reviews three separate works which deal with the issues of love, the afterlife and culture in different ways. These three issues are explored through the Hindu philosophy expressed in the "Bhagavad Gita," the "Analects" of the Chinese philosopher Confucius, and the Platonic dialogue "The Symposium". The writer reviews each work separately to show how each author presented the issue to his public.
From the Paper "Arjuna is presented as both the master archer and the eternal student, learning from his Lord Krishna and serving as the stand-in for the average man. The lessons learned by Arjuna are those every person is expected to learn and to put into action in his or her own life. In the "Bhagavad Gita," the eve of the great battle arrives, and Arjuna, driven by his charioteer, Krishna, moves to the front line so he can look over the opposing army he will have to face the next day."
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 analyzes filial piety,which has been one of the most important factors in defining Chinese culture and relationships, throughout Chinese history. The paper discusses the importance of this concept, the way that it is passed down between generations, and its influence on society. The writer claims that study of this concept and its applications allows for a greater understanding of Chinese culture and philosophy.
From the Paper "In Chinese popular folklore, there are numerous examples of ordinary citizens who have made great sacrifices in order to bring aid to their parents. Children are taught the story of the young boy who allowed mosquitoes to feast on his blood at night so that they would not disrupt his parents' sleep, or the story of the child who ran for over a hundred miles with loads of rice and provisions on his back to bring to his ailing parents. (Brians 172-174) Confucian philosophy holds these concepts of deference and obedience to one's parents in the highest regard. In fact, one popular Confucian proverb goes: "Of the hundred excellent things, filial piety is first." (Qt. in Jordan, pg. 267) This concept of filial piety has had much to do with the way in which the Chinese have traditionally followed their leaders with unquestioning obedience. From the day of Confucius up through modern Chinese times, filial piety has been one of the most important factors in defining Chinese culture and relationships. "
Abstract Description of the life of Confucius and his important influence in Chinese culture. Development of the philosophy of legalism. Reliance on duties, righteousness, relationships and benevolence towards others. Importance of order. "The Analects." The Five Classics and their impact on legalism as a system of methods and principles for operating a State.
From the Paper "Confucianism and Legalism
Confucius
In many respects, had there not been a Confucius, it could be argued that the philosophy of legalism would not have developed, or would have developed much later (Murray, 1992). Confucius, often called one of most influential figures in the history of China, was a teacher, a politician, a prophet, and, curiously, a failure when he died.
He lived roughly from 551 BC to 479 BC, a period when China was in great flux, a time when there was no political stability and a time when there was no unified nation. Confucius' teachings (usually found in his "Analects") reflected a practicality and a focus on ritual and the way things should be. He believed, for instance, that mankind was obligated to act within the "five virtues," comprised ..."
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."
Abstract Both Confucianism and Taoism hold strikingly differing positions on the importance and significance of language. This paper shows that, while this conflict may initially seem purely academic, these positions form the foundation of their ideologies, influencing subsequent positions on every aspect of life, right up to the correct way to lead a nation.
From the Paper "Thus, the accuracy of language serves as a foundation for all other abilities, including the acquisition of knowledge and leadership. This foundation should be solid and strong, without embellishment, and without exaggeration. Confucius often displays exquisite care in his own language, especially when he is asked whether or not a specific person fits a certain title, such as "ren" or "scholar." He is also conscious of his overall choice of words and tone: "At court, when speaking with officers of lower rank, he was pleasant and affable; when speaking with officers of upper rank, he was formal and proper." His own care, and the distain with which he frequently refers to those who use fanciful language or who cannot back up their speech with actions, demonstrates his advocacy of speech as a concrete, firm resting place for ideas. "Words," he explains, "should convey their message, and leave it at that.""
Abstract This paper introduces the philosophy of Confucianism and looks at the founder of Confucianism and the impact that Confucianism has had on Chinese civilization and character. The paper also presents a short history of China and analyzes the affect that Confucianism may have had on China's politics and political systems throughout the ages.
Introduction
Who was Confucius? What is Confucianism?
How Has Confucianism Affected Chinese Civilization
Confucianism and the Chinese Character
Has Confucianism Been the Downfall of China?
A Short History of China
Theories of Democratization
Understanding Political Developments
Political Institution Thesis
Western Philosophy and Western Character
Puritans, Total Reformation for the Glory of God
The Attack of Confucianism
From the Paper "The political history of China is interesting in that most new dynasties were created by militaristic totalitarian dictators who conquered and ruled with the backing of an army of some type. These primary revolutionary regimes usually fell back on philosophical legalism as an excuse for their totalitarian excesses. If we examine the evolution each dynasty, including that of Mao Tse Tung, we can observe that the first emperor usually was an aggressive military leader, and each succeeding emperor became more scholarly and intellectual, thereby conforming more and more to the Confucian ideal of the perfect ruler. After the fall of the Chin empire and the reestablishment of the ancient schools of thought the Emperor ruled the country with the assistance of an Academic Army of Chinese Scholars dubbed "The Literati". As with any regime, there were times that the ruling emperor and the literati were in agreement and other times when there was tremendous disagreement. The Song period was one era where the Emperor and the Literati held dichotomous views of both philosophy and government. "
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 discusses the concepts of virtue from the perspective of Aristotelian philosophy and Confucian philosophy, based on these two philosophers' writings. Particularly noted is the effort both spent considering the concept of virtue and the good life and how to achieve this state. The paper explains how for Aristotle it required the understanding of virtue and for Confucius it required the understanding of propriety.
From the Paper "Aristotle, as his philosophical progenitors before him, Socrates and Plato, spent considerable energy defining or discussing what it means to be a good or a virtuous man. While it is arguable that a definitive answer is ever identified by him or any other philosophical writer, this particular intellectual pursuit seems to have been an inquiry that spans cultures as well as ages. In his "Ethica Nicomachea," or the "Nichomachean Ethics," Aristotle speaks of three types of lives: 1) the life of enjoyment, 2) the political life and 3) the contemplative life (Mckeon). In this categorization of the styles of lives that people may follow, Aristotle hopes to lead his reader to the conclusion that virtue in association with the first two is a shallow pursuit and lacks sincerity."
Abstract The Analects of Confucius (551-479 BC) became important after the sage's death and in a fascinating way they continue to influence various persons of Chinese origin or whose cultures have been linked, at some time, to the Sinic world. This paper explains Confucianism's positive view of human nature, despite how the tradition is often stereotyped as rigid or austere, that is perhaps responsible in large part for the tenacity of Confucianism as it has combined with other religions and secular philosophy, through time. Confucius encouraged a positive view of human beings and human nature that may well explain its popularity and ongoing influence.
Abstract This paper analyzes the views of the ancient Chinese philosopher, Confucius in "The Analects" and the early modern British philosopher, John Locke in "Second Treatise of Government." It particularly looks at the views of each philosopher in relation to the social institution of the family and their models of political order. The paper suggests that the different ways they understand familial relations can be seen as reflecting their distinct conceptions of political order in society as a whole.
From the Paper "Locke contends that freedom comes with maturity and the capacity to exercise reason, and that it is the primary responsibility of the parent or guardian of a child to promote this in the child until he attains the age of maturity. Thus, while people in Confucius' political philosophy were advised never to think about government or politics, Locke in contrast argues that it is the prime duty - indeed, the defining characteristic - of an adult human being that they be able to consider questions of government and politics."
