A Study on Confucian View of the Superior Man
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Basic Ethical Terms of Confucianism
ROCZNIKI TEOLOGICZNE Volume LXIV, issue 3 – 2017 English version DOI: http://dx.doi.org/10.18290/rt.2017.64.3–4en ∗ REV. SŁAWOMIR NOWOSAD BASIC ETHICAL TERMS OF CONFUCIANISM Abstract. Confucianism has been a leading Chinese philosophical and ethical tradition for a long time. Not just Confucius himself but also Mencius and Xunzi contributed to its de- velopment over the centuries. In this paper the principal ethical notions of Confucianism–junzi , dao , ren and li – are characterized in their rich essence and unique context. Though ostensibly having much in common, those concepts can be paralleled to the Western ones only with difficulty and to a limited extent. Key words: Confucianism; Confucian ethics; junzi ; dao ; ren ; li . Among the philosophical systems of Chinese antiquity, Confucianism ap- pears to be the most common one, permanently shaping mentality and cus- toms of many societies.1 Despite many years of efforts to introduce atheism to Chinese society in the 20 th century and despite attempts to eradicate Con- fucian values and norms of life, Confucian system has, to some extent, re- mained present as a philosophy of thinking and ethics of acting. Confucius (551–479 BC), who gave name and started this system, lived in the final stage of the restless Spring and Autumn period (8 th—5th century BC), during the reign of the Zhou dynasty.2 He was a teacher and educator, a philosopher and publisher. He was also engaged in politics, performing the function of the Minister of Crime. He was familiar with music and poetry. Confucius ∗ Rev. Dr hab. SŁAWOMIR NOWOSAD , prof. -
The Analects of Confucius
The analecTs of confucius An Online Teaching Translation 2015 (Version 2.21) R. Eno © 2003, 2012, 2015 Robert Eno This online translation is made freely available for use in not for profit educational settings and for personal use. For other purposes, apart from fair use, copyright is not waived. Open access to this translation is provided, without charge, at http://hdl.handle.net/2022/23420 Also available as open access translations of the Four Books Mencius: An Online Teaching Translation http://hdl.handle.net/2022/23421 Mencius: Translation, Notes, and Commentary http://hdl.handle.net/2022/23423 The Great Learning and The Doctrine of the Mean: An Online Teaching Translation http://hdl.handle.net/2022/23422 The Great Learning and The Doctrine of the Mean: Translation, Notes, and Commentary http://hdl.handle.net/2022/23424 CONTENTS INTRODUCTION i MAPS x BOOK I 1 BOOK II 5 BOOK III 9 BOOK IV 14 BOOK V 18 BOOK VI 24 BOOK VII 30 BOOK VIII 36 BOOK IX 40 BOOK X 46 BOOK XI 52 BOOK XII 59 BOOK XIII 66 BOOK XIV 73 BOOK XV 82 BOOK XVI 89 BOOK XVII 94 BOOK XVIII 100 BOOK XIX 104 BOOK XX 109 Appendix 1: Major Disciples 112 Appendix 2: Glossary 116 Appendix 3: Analysis of Book VIII 122 Appendix 4: Manuscript Evidence 131 About the title page The title page illustration reproduces a leaf from a medieval hand copy of the Analects, dated 890 CE, recovered from an archaeological dig at Dunhuang, in the Western desert regions of China. The manuscript has been determined to be a school boy’s hand copy, complete with errors, and it reproduces not only the text (which appears in large characters), but also an early commentary (small, double-column characters). -
Virtues and the Interested “Self” in Confucius and Adam Smith
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by London Academic Publishing Ltd.: Arts & Humanities Journals Virtues and the interested “self” in Confucius and Adam Smith Henrique Schneider Nordakademie, University of Applied Sciences Köllner Chaussee 11 25337 Elmshorn, Germany E-mail: [email protected] Abstract: This paper examines to which extent Confucius and Adam Smith can be read as virtue- ethicists. The goal of this paper is to show that, despite all differences, the concept of the “self” performs similarly in Smith and Master Kong. Although Confucius condemns the sole pursuit of self-interests, he still accepts that it is the interested self that cultivates itself and behaves according to the rites. Adam Smith highlights the value of virtues as an orientation for the individuals on how to develop their self-interest without harming others, ideally strengthening society. This paper shows that moral self-cultivation is important to both. In questions of philosophical anthropology and ethics, Master Kong and Adam Smith share many convictions. There are however two specific differences between them: First, each developed a social philosophy against a different social, political, and institutional background. Second, while ritual propriety and political leadership are important for Confucius, in Adam Smith, they are addenda. Nothing differentiates the leader from the “gentleman”. Keywords: Confucius, Adam Smith, virtues, self-interest, roles For Confucius (551-479 BCE; also: Master Kong, Kongzi; 孔子), a petty person, “xiaoren” ( 小人), is “the thief of virtues”, “the root of resentment”, and a “source of evil”. When people pursue (solely) self-interest, they leave the path of moral self-cultivation and virtue. -
The Concept of Cheng and Confucian Religiosity
THE CONCEPT OF CHENG AND CONFUCIAN RELIGIOSITY Wenyu Xie Abstract: To conceptualize Confucian religiosity is to reveal the ultimate concern contained in the Confucian concept of life. Conceptually, ultimate concern connotes an understanding of the foundation of life, the ultimate goal of life, and the way to it. Based on this perspective, this paper attempts to analyze existentially the concept of cheng (诚), the central concept of the Zhongyong. I will endeavor to demonstrate that cheng expresses a religious feeling that sustains Confucianism. Conceptually, cheng is a disposition of feeling in which one is able to see the Tian- endowed nature, free from internal and external influences. Since the Tian- endowed nature is the foundation of human existence, it is the primary sustaining force for human beings. To be in touch with this force and follow its drive are then the ultimate concern for Confucians. In the Zhongyong, we can read a systematical effort to reveal the fundamental disposition of human existence in terms of cheng, from which a Confucian’s religiosity is nurtured. THIS ESSAY considers a Confucian religiosity framed by the Zhongyong, one of four most significant Confucian books.1 Traditionally this book has been the focus of much interest and scholarship in the past.2 However, the fundamental concept in the Zhongyong, cheng (诚),3 though it has been exerting a tremendous influence on Confucian personality, seems not very attracted to current discussions of Confucian religiousness. 4 Although the increasing interest in Confucian religiousness is an 1Zhu Xi (朱熹 ), a most influent Confucian in Song Dynasty (12th century), selected four books as the frameworks of Confucianism. -
The Analects of Confucius
The Analects of Confucius The most important of the schools of Chinese Philosophy, certainly in terms of its pervasive influence upon Chinese civilization, is the one founded by Confucius (551-479 B.C.). Confucius lived in a time of great political and social unrest, a time when China was divided into a number of warring states each ruled by rulers who ruled by force, and whose subjects lived in a constant state of fear. Confucius devoted his life to moral and social reform, traveling widely throughout China, offering his social and moral teachings to various local rulers. While these ideas were not implemented during his lifetime, they have had a far-reaching impact on subsequent Chinese and Asian culture in general. The primary source for the philosophy of Confucius is the Analects, a collection of sayings assembled by his disciples sometime after his death. The philosophy of the Analects is marked by an absence of metaphysical speculation and a concern, above all, for the correct social and political ordering of human society. Confucian philosophy is also distinguished by its humanism. Confucius' moral system is not based upon transcendent principles or upon a reward and punishment system based upon what happens after death. Instead, Confucius argued that social reform cannot come from above and without but rather from within, from within the human heart. Basically optimistic about human nature, Confucius believed in the perfectibility of the human character. If each person could uncover the virtue within then society would right itself. Confucius, Ink on silk, Ming Dynasty “The Way” Ames and Rosemont: “it is very probably the single most important term in the philosophical lexicon, and in significant measure, to understand what and how a thinker means when he uses dao is to understand that thinker’s Dao philosophy” (45). -
Junzi and Rushang: a Confucian Approach to Business Ethics in A
Page 1 of 17 ANZAM 2011 Junzi and Rushang: A Confucian Approach to Business Ethics in a Contemporary Chinese Context Peter R. Woods Griffith Business School Email: [email protected] David Lamond Victoria University, Melbourne [email protected] ANZAM 2011 Page 2 of 17 Junzi and Rushang: A Confucian Approach to Business Ethics in a Contemporary Chinese Context ABSTRACT We discuss the paradox of whether business success and moral excellence are compatible. Confucius argued that social stability and national morality depended on the existence and influence of Junzi , or 'princely' or morally honorable leaders. In the context of the growing number of Chinese business people playing a role in civic, political and academic organisations, we critically discuss whether a successful business person can (and, indeed, should ) be a Junzi . Drawing on both English and Chinese language sources, we conclude that Confucian philosophy as outlined in the Analects does indeed provide focus and a guide for business leaders who aspire to be Junzi . As an integrative proposition we introduce the concept of rushang (Confucian business person), a concept not yet discussed in English language academic research. Keywords: business ethics, international ethics Page 3 of 17 ANZAM 2011 2 A common retort to the introduction of a discussion on ‘business ethics,’ remains a sniggering response that the term itself is an oxymoron, a contradiction in terms. In other words, business and ethics stand opposed to each other, as ethical ideas and moral behaviour are not possible within the selfish, greedy and amoral world of business. Following the global financial crisis (GFC) with its toxic debt, Ponzi schemes and such, the response continues in many parts of the world today. -
Dao Companion to the Philosophy of Xunzi, Dao Companions to Chinese Philosophy 7, DOI 10.1007/978-94-017-7745-2 1 2 M
Eric L. Hutton Editor Dao Companion to the Philosophy of Xunzi Editor Eric L. Hutton Department of Philosophy University of Utah Salt Lake City , UT, USA Dao Companions to Chinese Philosophy ISBN 978-94-017-7743-8 ISBN 978-94-017-7745-2 (eBook) DOI 10.1007/978-94-017-7745-2 Library of Congress Control Number: 2016953488 © Springer Science+Business Media B.V. 2016 This work is subject to copyright. All rights are reserved by the Publisher, whether the whole or part of the material is concerned, specifi cally the rights of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on microfi lms or in any other physical way, and transmission or information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology now known or hereafter developed. The use of general descriptive names, registered names, trademarks, service marks, etc. in this publication does not imply, even in the absence of a specifi c statement, that such names are exempt from the relevant protective laws and regulations and therefore free for general use. The publisher, the authors and the editors are safe to assume that the advice and information in this book are believed to be true and accurate at the date of publication. Neither the publisher nor the authors or the editors give a warranty, express or implied, with respect to the material contained herein or for any errors or omissions that may have been made. Printed on acid-free paper This Springer imprint is published by Springer Nature The registered company is Springer Science+Business Media B.V. -
Confucianism: the New Wave of Ancient China
Confucianism: The New Wave of Ancient China Kristen Moore Abstract Confucianism, a Chinese philosophy founded roughly 2,500 years ago, has traditionally been understood to be, by historians and philosophers alike, a strongly conservative philosophy. Yet after taking a look at the historical context of Confucianism, the atmosphere and political climate of China during Confucianism’s formation, a new perspective can be taken on the ancient school of thought. After examining the central Confucian teachings of filial piety, ritual, self-cultivation, and the supremacy of achievement over hierarchal birthright, Confucianism is shown to have challenged the status quo of its day and presented a more open-minded and altruistic approach to human interaction than had been witnessed previously. This paper challenges Confucianism’s traditional view as a conservative and partisan school of thought and explores its historical roots as a radically new and tolerant philosophy meant for the common person. Introduction Confucianism, an over-2,500-year-old philosophy, was formed not only as a response to its society, but as a moral guide for the future humanity. Chinese society 2,500 years ago marked the Spring and Autumn period of the later Zhou Dynasty, an era of failing political and social order. 1 The Zhou government had weakened almost instantly after the death of its third ruler, King Kang of Zhou, and as a result of or possibly as a cause, cared little for the well-being of the common people. However, even if the Zhou had developed concern for its inhabitants, it had become too weak to make any real changes outside the walls of its capital, having lost power to the rulers of the provincial states.2 The in-fighting that ensued between the Zhou states caused not only a social breakdown, but caused violence to become the norm. -
In League with Gentlemen: Junzi Masculinity and the Chinese Nation in Cultural
In League with Gentlemen: Junzi Masculinity and the Chinese Nation in Cultural Nationalist Discourses Derek Hird Introduction On a cold November day in Beijing in 1914, in a fragile Republic of China not yet two years old, the prominent reformist scholar and journalist Liang Qichao 梁启超 (1873–1929) delivered a speech at Tsinghua School 清华学堂 (later to become Tsinghua University 清华 大学) urging the Chinese people to strengthen the nation through the ancient model of the 1 junzi 君子 (Confucian gentleman). In his talk, Liang drew attention to the central role that the gentlemanly ideal played in the education systems of powerful and prosperous Britain and America. By setting the junzi as its standard, he argued that China could similarly raise up the “personality of the Chinese people” (guomin zhi ren’ge 国民之人格).2 Quoting the Book of Changes (Yijing 易经), Liang said: “As heaven maintains vigor through movements, a junzi should constantly strive for self-perfection; as earth's condition is receptive devotion, a junzi should hold the outer world with broad mind.” Liang’s talk made such an impact that Tsinghua School abbreviated these phrases and adopted them as the school motto, translated succinctly into English as “Self-Discipline and Social Commitment.” In 1917 the abbreviated phrases were engraved in large characters on a school crest set into the stage in the main 3 assembly hall as an encouragement to students. Notwithstanding the endorsements of Liang Qichao and Tsinghua School, many reformist scholars and writers in following generations attacked -
The Making of the “Junzi”
The Making of the “Junzi”: A Modern Perspective on the Pedagogy of Junzi in the Analects Thesis Presented in partial fulfillment of the Requirements for the Degree Master of Arts and Science in the Graduate School of The Ohio State University By Kai Liang, B.A. Graduate Program in East Asian Languages and Literatures The Ohio State University 2015 Thesis Committee: Xiaobin Jian, Advisor Galal Walker Copyright by Kai Liang 2015 Abstract This thesis investigates the pedagogy of junzi in the Luny which is also known as Analects. The Analects has been passed down for about 2000 years, and its pedagogy sustained as a tradition in Chinese culture still needs to be further explored today. Currently, the field of Chinese as a Foreign Language (CFL) mainly borrows ideas, methodologies and strategies from the field of English as a Second Language (ESL). This thesis is looking into how the pedagogy of junzi in the Analects may inspire the CFL. Through analyzing the pedagogy of junzi in the Analects, this paper reveals the characteristics of its pedagogy and discusses its value to today’s Chinese language pedagogy in CFL. According to the research in this paper, the Analects uses shared experience, related concepts and contexts to illustrate and construct the meaning of junzi. Additionally, the Analects points to xue, a dynamic process which involves other mental and physical activities, as the approach to becoming a junzi. Through examining concepts and terms related to junzi and xue found in the Analects, and analyzing how they functioned in a constructive framework to define the meaning of junzi and xue, the features of the pedagogy were revealed and in turn discussed with respect to their value in CFL. -
A Discussion of Xunzi's “Encouraging Learning” and Its Significance For
Journal of chinese humanities � (���6) �7�-�89 brill.com/joch A Discussion of Xunzi’s “Encouraging Learning” and Its Significance for Confucianism Wang Bo (王博) Professor of Philosophy, Peking University, China [email protected] Translated by Colleen Howe Abstract Much of Xunzi’s philosophy can be characterized as a deepening of themes introduced by Confucius and, at the same time, a reaction against Mencius’ brand of Confucianism. For Xunzi, the idea of learning was a critical concept in achieving both of these goals. In Xunzi’s philosophy, learning is not simply the accumulation of knowledge but, rather, the process of coming to understand morality as a lifelong process of self-cultivation and self-improvement. Xunzi did not agree with Mencius that human nature was inher- ently good; instead he believed that human nature was bad, which is why individuals must actively learn to control their base desires. It is no coincidence that, in Xunzi’s project of self-cultivation based on learning to overcome one’s primal nature, chapter 1 of his anthology is “Encouraging Learning.” Reexamining the respective moral philoso- phies of Xunzi and Mencius from the perspective of learning and its role in moral culti- vation can provide a deeper understanding of their overall philosophy. Keywords Confucianism learning – Mencius – moral philosophy – Xunzi The Complete Library of the Four Treasures [Siku quanshu zongmu 四庫全書 總目] says: Xun Kuang’s works aimed at illuminating the teachings of the Duke of Zhou and Confucius. He honored ceremony and valued learning. He believed that the nature of man is evil and that goodness is learned © koninklijke brill nv, leiden, ���6 | doi �0.��63/�35��34�-��Downloaded340033 from Brill.com09/28/2021 01:07:37PM via free access A Discussion of Xunzi’s “Encouraging Learning” 173 through conscious effort. -
Confucian Concept of Self-Cultivation and Social Harmony
International Journal of Language and Linguistics Vol. 7, No. 2, June 2020 doi:10.30845/ijll.v7n2p15 Confucian Concept of Self-Cultivation and Social Harmony FAHRUR ROZI Univ. Lille, CNRS, UMR 8163 - STL- Savoirs Textes Langage, F-59000 Lille, France; Islamic Institute of Imam Ghozali (IAIIG), Cilacap, Indonesia (Awardee 5000 Doctor LN Kementerian Agama RI) Abstract This study highlights the notion of self-cultivation, one of the most important heritages of Confucianism with regard to social harmony. Self-cultivation is the first step for developing society, namely how people should develop the self as a basis for developing family, society and the world. The basis of self-cultivation is ren (humanity). If we can conduct it correctly, then this will lead to social harmony and peace in-practice. Social harmony presupposes diversity. Diversity is an impirical reality. Hence, tolerance in diversity is needed. It is the basis of a family ethics and an ideal society. So, in the process of harmonization, there is always a dialogical of understanding between the self and the others based on their role and position. This is related to the another concept of Confucius, that of rectifying names. This is the epistemological foundation. It is not only a theoretical matter, but also a practical one. The objective of such a notion is for people to be aware of their position, role and obligations as a part of society. Therefore, self-cultivation allows for correctness of name, and it is the base for positive relation in the family and society. Briefly, self-cultivation is the correct way to realize the great harmony in reality and one of the solutions for socio-political problems.