Abstract
The paper examines the Confucian view of the family and considers what aspects of it are appropriate for modern (American) life and what aspects are not appropriate for Western society. The writer argues that it appears most likely that the rigidly patriarchal nature of the Confucian family cannot stand up to modern sensibilities. The paper concludes that even though the societies have conflicting ideologies, the Confucian emphasis on respect is a healthy addition to any household.

From the Paper
"The Confucian view of the family is one that has been increasingly challenged in recent years as the East and West draw closer together. The following brief paper will examine Confucian philosophy as it pertains to the family and suggest certain aspects of it that might hold promise for American families as well as certain aspects of it that American families should not seek to emulate. As will soon become apparent, Confucianism is a complicated matter when it is applied to the most important social unit of all. To begin with, Confucianism believes very strongly that the relationship between children and their parents is a rigidly hierarchical one: parents are to give the orders and children are expected to unquestioningly obey."

Tags:confucian, family, america

Abstract
This seven page paper examines whether Confucian ethics are applicable in the modern world. The paper describes Confucian ethics in terms of moral philosophy and moral education and suggests that it can still be inspiring today. The paper describes the teaching of Confucius as simple moral and political principles, such as love for others, honoring one's parents, doing what is right instead of what is personally advantageous, practicing ethical reciprocity, and ruling by moral example instead of through force or violence.

From the Paper
"Confucian Ethics: An Analysis of Modern Relevance In terms of moral philosophy and moral education, Confucian ethics of virtue can still be inspiring today, for Confucius identified timeless principles that are as relevant now as they have ever been. Confucius taught simple moral and political principles, such as love for others, honoring one's parents, doing what is right instead of what is personally advantageous, practicing ethical reciprocity, and ruling by moral example instead of through force or violence. Confucius identified Six Relationships which he considered to be the proper basis of all social connections between people. "

Tags:confucian, ethics, analysis

Abstract
The paper refers to several concepts from the Analects and other Confucian thought that would help many individuals living in the West in the early 21st century. The paper addresses the orientation of otherness, how one conducts oneself in relation to others, serving the less fortunate, making sure one's orientation is quietly outward; observing consumerism and materialism and the harmful subcultures they have created.

From the Paper
"This paper examines Confucian ethics as having ideas of use to moral philosophy and education, in the present day. The Analects of Confucius have had a powerful influence on Chinese civilization, for centuries, and have concepts to help human beings, in general, far from East Asia. This inspiring is in contrast with much to upset human life and happiness in post-modern societies of great individual focus, wrong kinds of competition, consumerism and nearly constant thinking on money-making activity or else escapes into entertainment. In 2008, world events cause..."

Tags:chan et al, confucian, 21st century

Abstract
Confucianism, the dominant worldview in Imperial China, placed tremendous value on social order and hierarchical relationships. It envisaged an order society with the Emperor at the top and his authority expressed through a Confucian bureaucracy administering Confucian laws. The realities of daily life contradicted this model. Periodic rebellions, banditry, human avarice and a host of other factors undermined the Confucian ideals. This paper examines a variety of primary sources to identify countercurrents to the dominant Confucian ideology in Imperial China.

Abstract
This writer offers a presentation; "Your Highness, King Hui of Liang, we would like to extend our thanks to you for giving us the opportunity to present the Confucian views of personhood. A debate between the Taoist and Confucians has indeed appeared in your court. We shall try to clearly present the Confucian ideals on the attributes of the human being; the relationship between the human and natural realms and finally, the connection between natural and social equality. This presentation will hopefully make our opinions about the individual clear and easier to put in practice by the people."

From the Paper
"Your Highness, King Hui of Liang, we would like to extend our thanks to you for giving us the opportunity to present the Confucian views of personhood. A debate between the Taoist and Confucians has indeed appeared in your court. We shall try to clearly present the Confucian ideals on the attributes of the human being; the relationship between the human and natural realms and finally, the connection between natural and social equality. This presentation will hopefully make our opinions about the individual clear and easier to put in practice by the people. We find the idea that all men are naturally equal in the core of Chinese philosophy. That is indeed true in the Confucian viewpoint, as we believe..."

Tags:china, people, confucius

Abstract
In this article, the writer discusses that confucianism was a bedrock of East Asian civilizations that appeared and reappeared, often in response to some sort of threat, seen to offer 'rules' for proper harmony. Further, the writer discusses that European arrivals of the 16th and 17th centuries did not 'collide' with East Asian societies but entered into changing dynamics in which Confucian ideas would rise again; at the same time, always some European interaction with traders who tended to function beyond the patrician Confucian order.

From the Paper
"Early Europeans in East Asia encountered civilizations and cultures sharing exposure to Confucian influences through many centuries. In addition, Fogel stressed the importance of the Chinese language as a kind of lingua franca. The Europeans and East Asians did not collide, as assumed of imperial powers reaching other societies, a point made in Rowe's warning against ideas of Western `impact' or Asian `response'. Europeans and East Asians met peoples of very different orientation, Jesuit missionaries or European traders entering ..."

Tags:varied, contact, east, Asia

Abstract
This paper discusses the idea that Confucian philosophy lends itself to the belief that virtue can be something that is both good and bad; it is something that man can accumulate to better himself, but is also something that man can use to obtain power over others. The paper also explains that the Confucian philosophy also lends itself to the interpretation that, even when virtue is something less than good, it ultimately results in the good of mankind as a whole. It explores the notions of how something that is good can be bad and how something that benefits one man can benefit mankind as a whole.

From the Paper
"The concept of virtue at first seems like it is simple to understand, but if one views it from a Confucian perspective, one comes to realize that the actual concept of virtue is actually quite complex. There are in fact many Confucian ideals that are difficult to understand from a Western perspective, one of which is the idea or concept of "de" or virtue. Confucians believe in the idea that human beings are not static creatures but rather dynamic, capable of transforming life and constantly changing. Based on this notion or premise, there is the recognition among Confucian idealists that one must not simply search for inner spirituality, but rather man should concern himself with establishing the best possible outcome for mankind as a whole. One way to do this is to establish himself as virtuous, and to acquire virtue from others."

Tags:spirituality

Abstract
This paper discusses the history of Confucian thought. The paper explains Confucius' theory that advocated the creation of a common community of moral teaching, rather than stressing the individual in isolation. It suggest that his influence is felt in the modern educational system today and describes ways in which this is true. The paper also explains the background of many of the cliches about Confucian thought that we have in society today.

From the Paper
"According to the Confucian scholar Tu Wei-ming, Confucius even has a great deal to say to persons involved in the modern debates revolving around multiculturalism. Despite Confucius' place in his own Chinese tradition as a transmitter of culture and a teacher of long-shared values, Wei-ming stresses that "to truly find one's roots, to find inspiration in one's ethnicity and cultural tradition, one must go beyond a closed ethnocentrism or a narrowly conceived culturalism," because cultivation of li, or right teaching is never mere-navel gazing. It is locating the immediate and ancestral family and tradition as part of a greater world community. (Wei-ming, 2006) Knowing family history alone is not enough. Rather, a student must know the collective history of the nation and the world, to avoid repeating the mistakes of the past, and to replicate the right moral teachings of his or her ancestors. This is underlined in every good civics class in America today, even if avoiding historical mistakes can be difficult."

Tags:Wei-ming, individual, community, Chinese

Abstract
This paper explains the Confucian moral theory and how it relates to the marketplace. The paper compares and contrasts the East Asian marketplace with the Western marketplace particularly in relation to their morality. The paper shows how some of the Western markets' basic principles have been adapted in order for Asia to become and remain successful in the world marketplace and it discusses the consequences of these adaptations.

From the Paper
"In East Asia, business practices that would be accepted by Westerners are considered to be immoral. For example, if a gas station charged exorbitant prices for gas because they were the only place that had the resource available, this would be unconscionable to East Asians. In a competitive market it is not immoral to do this, but in the minds of East Asians it is considered to be immoral since the customer is being taken advantage of, especially since the consumer has no recourse (Magagna 11-01-06). Mencius, a Confucian thinker, believes that markets are not purely about self-interest or taking advantage of other people. Instead he thinks that markets involve cooperation and collective action, both of which can improve people's lives (Magana 11-06-06)."

Tags:competition, morality, respect

Abstract
This paper explores the evolution and importance of the Confucian value known as "jen." First, the author defines this term, and how its meaning has changed over the centuries. Then concrete examples from diverse historic events are used to illustrate this concept. The author concludes with an example of how one behaves using the character trait of "jen" in today's society.

From the Paper
"And moreover, Ssu-ma Niu inquired about Goodness; and the Master explained that the jen (the Good) man is "chary of speech" (chary also embraces the concept of jen), but Ssu-ma Niu wasn't doing well at understanding that reference. So the Master, and all readers of Confucian thought now know what the Master means, right? Not completely. The Master is somewhat mysterious about the meaning, and he is not trying to be rude by his evasiveness, and yet he uses humor. "Seeing that the doing of it is so difficult, how can one be otherwise than chary of talking about it." He is making a pun by saying the Good man is chary of speech and secondly, he is simply implying that his mysterious response is due to the fact that Ssu-ma Niu is not yet qualified to learn the true meaning; it will not be revealed at this time."

Tags:Confucius, Jen, values, Chinese, philosophy, Eastern, religion