1 Confucius, Analects1 During His Lifetime, Confucius (Traditional Dates
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Lord Lyon King of Arms
VI. E FEUDAE BOBETH TH F O LS BABONAG F SCOTLANDO E . BY THOMAS INNES OP LEABNEY AND KINNAIRDY, F.S.A.ScoT., LORD LYON KIN ARMSF GO . Read October 27, 1945. The Baronage is an Order derived partly from the allodial system of territorial tribalis whicn mi patriarce hth h hel s countrydhi "under God", d partlan y froe latemth r feudal system—whic e shale wasw hse n li , Western Europe at any rate, itself a developed form of tribalism—in which the territory came to be held "of and under" the King (i.e. "head of the kindred") in an organised parental realm. The robes and insignia of the Baronage will be found to trace back to both these forms of tenure, which first require some examination from angle t usuallno s y co-ordinatedf i , the later insignia (not to add, the writer thinks, some of even the earlier understoode symbolsb o t e )ar . Feudalism has aptly been described as "the development, the extension organisatione th y sa y e Family",o familyth fma e oe th f on n r i upon,2o d an Scotlandrelationn i Land;e d th , an to fundamentall o s , tribaa y l country, wher e predominanth e t influences have consistently been Tribality and Inheritance,3 the feudal system was immensely popular, took root as a means of consolidating and preserving the earlier clannish institutions,4 e clan-systeth d an m itself was s modera , n historian recognisew no s t no , only closely intermingled with feudalism, but that clan-system was "feudal in the strictly historical sense".5 1 Stavanger Museums Aarshefle, 1016. -
A Confucian Defense of Shame: Morality, Self-Cultivation, and the Dangers of Shamelessness
religions Article Article Article A ConfucianA Confucian Defense Defense of Shame: of Shame: Morality, Morality, Self-Cultivation, Self-Cultivation, A Confucian Defense of Shame: Morality, Self-Cultivation, and theand Dangers the Dangers of Shamelessness of Shamelessness and the Dangers of Shamelessness Mark BerksonMark Berkson Mark Berkson Department of Religion,Department Hamline of Religion, University, Hamline St. Paul, University, MN 55104, St. USA;Paul, [email protected] 55104, USA; [email protected] Department of Religion, Hamline University, St. Paul, MN 55104, USA; [email protected] Abstract: ManyAbstract: philosophers Many and philosophers scholars in and the scholars West have in the a negative West have view a negative of shame. view In muchof shame. In much of Abstract: Many philosophers and scholars in the West have a negative view of shame.of post-classical In much ofpost-classical Western ethical Western thought, ethical shame thought, is compared shame is negativelycompared negatively with guilt, with as shame guilt, isas shame is asso- post-classical Western ethical thought, shame is compared negatively with guilt, asassociated shame is asso- withciated the “outer”, with the how “outer”, one appears how one before appears others before (and othe thusrs is (and merely thus a is matter merely of a “face”), matter of “face”), and ciated with the “outer”, how one appears before others (and thus is merely a matterand of “face”), guilt is and associatedguilt is associated with the “inner”with the realm “inner” of therealm conscience of the conscience and soul. and Anthropologists soul. Anthropologists and and philoso- guilt is associated with the “inner” realm of the conscience and soul. -
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 Educational Thought of Confucius
Loyola University Chicago Loyola eCommons Dissertations Theses and Dissertations 1980 The Educational Thought of Confucius Helena Wan Loyola University Chicago Follow this and additional works at: https://ecommons.luc.edu/luc_diss Part of the Education Commons Recommended Citation Wan, Helena, "The Educational Thought of Confucius" (1980). Dissertations. 1875. https://ecommons.luc.edu/luc_diss/1875 This Dissertation is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Dissertations by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 1980 Helena Wan THE EDUCATIONAL THOUGHT OF CONFUCIUS by Helena Wan A Dissertation Submitted to the Faculty of the Graduate School of Loyola University of Chicago in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy May 1980 Helena Wan Loyola University of Chicago THE EDUCATIONAL THOUGHT OF CONFUCIUS The purpose of this study is to investigate the humanistic educational ideas of Confucius as they truly were, and to examine their role in the history of tradi- tional Chinese education. It is the contention of this study that the process of transformation from idea into practice has led to mutilation, adaptation or deliberate reinterpretation of the original set of ideas. The ex ample of the evolution of the humanistic educational ideas of Confucius into a system of education seems to support this contention. It is hoped that this study will help separate that which is genuinely Confucius' from that which tradition has attributed to him; and to understand how this has happened and what consequences have resulted. -
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). -
Golnaz Nanbakhsh University of Edinburgh Politeness and Address Forms in Contemporary Persian: Thirty Years On
Golnaz Nanbakhsh University of Edinburgh Politeness and address forms in contemporary Persian: Thirty years on Abstract. This paper examines the correlation between language use (particularly address terms and pronouns), politeness norms, and social structure in contemporary Iranian society. The Persian system of address terms in post-revolutionary Iran was influenced by the Islamic ideology of the early 1979 Iranian revolution (Keshavarz 1988). These terms include extensive use of kinship terms such as bæradær ‘brother’ and xahær ‘sister’ in public domains, which clearly illustrate that influence. In an attempt to investigate the impact of the 1979 revolution on language use and politeness, the patterns of contemporary Persian address usage are compared with the social and political structure of the 1979 egalitarian ethos. Ten hours of spontaneous media conversation (candid camera and interviews) and 20 sociolinguistics interviews gathered in Iran are analysed. The interactional analysis reveals variation within the Persian address system leading to changes in linguistic and social structuring of language in contemporary Iran. Keywords: Address terms, politeness, variation, social and cultural revolution, Persian. Acknowledgments I would like to express my profound appreciation to Prof. Miriam Meyerhoff, and Dr. Graeme Trousdale, my PhD supervisors at the University of Edinburgh, for their persistent and insightful comments on the thesis on which this article is based. Whatever infelicities remain are of course my own responsibility. 1. Introduction Macro- and micro-sociolinguistic research indicates variations and changes in the address systems of many languages, including those with a T ‘informal you’ (French Tu) and V ‘formal you’ (French Vous) distinction (Brown and Gilman 1960). -
The Three Teachings of Ancient China
Social Studies – 6 Name: ______________________ The Three Teachings of Ancient China Taoism Laozi (Lao-tzu) wandered out to the western border of his state, riding his water buffalo. When he was eighty years old he set out for the western border of China, toward what is now Tibet, saddened and disillusioned that men were unwilling to follow the path to natural goodness. He searched for a place to live a simple life, close to nature and without trouble. With him, he carried his ideas. Before he could cross the boarder, officials made him write down his ideas: “Live a simple life, be free, be yourself, and be close to nature. Do these things and you will be happy.” Theses words have been kept in a little book called Tao Te Ching, the “Writing of God’s Way for a Good Life.” Like Confucius, Laozi had been troubled by the violence if his times. He thought it was a mistake to try to change people. He believed that people were naturally good. Man didn’t have to be “controlled.” Too much control was spoiling man. He saw that men were trying to live by “man-made” laws, customs, and traditions. They couldn’t do this and were unhappy. If men follow the ways of Tao, they will lead a good life. He really told each man to “do your own thing” – be yourself. Laozi wanted people to be closer to nature. He wanted to get away from the rules made by the government or society. To him, the government was selfish and power-hungry. -
Leibniz on China and Christianity: the Reformation of Religion and European Ethics Through Converting China to Christianity
Bard College Bard Digital Commons Senior Projects Spring 2016 Bard Undergraduate Senior Projects Spring 2016 Leibniz on China and Christianity: The Reformation of Religion and European Ethics through Converting China to Christianity Ela Megan Kaplan Bard College, [email protected] Follow this and additional works at: https://digitalcommons.bard.edu/senproj_s2016 Part of the European History Commons This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. Recommended Citation Kaplan, Ela Megan, "Leibniz on China and Christianity: The Reformation of Religion and European Ethics through Converting China to Christianity" (2016). Senior Projects Spring 2016. 279. https://digitalcommons.bard.edu/senproj_s2016/279 This Open Access work is protected by copyright and/or related rights. It has been provided to you by Bard College's Stevenson Library with permission from the rights-holder(s). You are free to use this work in any way that is permitted by the copyright and related rights. For other uses you need to obtain permission from the rights- holder(s) directly, unless additional rights are indicated by a Creative Commons license in the record and/or on the work itself. For more information, please contact [email protected]. Leibniz on China and Christianity: The Reformation of Religion and European Ethics through Converting China to Christianity Senior Project submitted to The Division of Social Studies Of Bard College by Ela Megan Kaplan Annandale-on-Hudson, New York May 2016 5 Acknowledgements I would like to thank my mother, father and omniscient advisor for tolerating me for the duration of my senior project. -
Confucius Tradition in the Mencius NECCT 3 (2014)
A Taeko Brooks Confucius Tradition in the Mencius NECCT 3 (2014) Introduction Doubts have sometimes been raised as to whether the Lu!nYw" and the Mencius are Warring States texts or Ha#n compilations. In this paper, I will examine this question by considering Confucius sayings which are quoted or evoked as authorities in the Mencius. I distinguish the received tradition, in which the Lu!nYw" is treated by the Mencians as a source of Confucius sayings, and the free tradition, where the Mencius, like the Dzwo" Jwa#n, invented Confucius sayings to give authority for situations not envisioned in the Lu!nYw". In this paper, I use an updated version of the Mencius theory published in our 1999 study Nature and Historical Context of the Mencius. We still see the Lu!nYw" and the Mencius as accretional texts, and see the posthumous Mencians as dividing into Northern and Southern schools. Among the changes are (1) the reclassification of MC 1B16 as a disciple addition, (2) a closer dating of all the Mencius passages, and (3) the recognition that, besides the use of the Lu!nYw" by the Mencius, the Lu!nYw" included in its own later chapters some sayings of Confucius originating in the Mencius school. The history of the Mencian movement is before you in the handout. First there was Mencius, whose interviews with rulers (plus a private conversation in 2A2a) were the official record of the school. At his death in 0303, his disciples did two things. First, they added 1B16 as an epitaph, saying that Mencius’s failure to attract a ruler was not his fault, but lay with Heaven. -
Dialogue Between Confucius and Socrates: Norms of Rhetorical Constructs in Their Dialogical Form and Dialogic Imagination
Louisiana State University LSU Digital Commons LSU Historical Dissertations and Theses Graduate School 1998 Dialogue Between Confucius and Socrates: Norms of Rhetorical Constructs in Their Dialogical Form and Dialogic Imagination. Bin Xie Louisiana State University and Agricultural & Mechanical College Follow this and additional works at: https://digitalcommons.lsu.edu/gradschool_disstheses Recommended Citation Xie, Bin, "Dialogue Between Confucius and Socrates: Norms of Rhetorical Constructs in Their Dialogical Form and Dialogic Imagination." (1998). LSU Historical Dissertations and Theses. 6717. https://digitalcommons.lsu.edu/gradschool_disstheses/6717 This Dissertation is brought to you for free and open access by the Graduate School at LSU Digital Commons. It has been accepted for inclusion in LSU Historical Dissertations and Theses by an authorized administrator of LSU Digital Commons. For more information, please contact [email protected]. INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter free, while others may be from any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overlaps. -
Volume 2. from Absolutism to Napoleon, 1648-1815 Johann Gottfried Von Herder, Excerpts from Reflections on the Philosophy of the History of Mankind (1784-91)
Volume 2. From Absolutism to Napoleon, 1648-1815 Johann Gottfried von Herder, Excerpts from Reflections on the Philosophy of the History of Mankind (1784-91) Although Johann Gottfried von Herder (1744-1803) was devoted to the Enlightenment ideals of liberty and progress toward peaceable self-government, he emphasized the centrality of ethno- linguistically or religiously defined cultures in his conception of human history. He believed that these cultures alone provided a context for meaningful human action (whether rational or otherwise). He called these cultures “peoples” [Völker]. History then appeared as an interaction of cultures rather than a progression (or chaos) of religions, individuals, or states. With this contribution, Herder vitally shaped the discourse of early nationalism in Germany, in which linguistic-cultural identity rather than political subjecthood loomed largest. Reflections on the Philosophy of the History of Mankind Johann Gottfried von Herder BOOK XV “Thus everything in history is transient: the inscription on her temple is evanescence and decay. We tread on the ashes of our forefathers, and stalk over the entombed ruins of human institutions and kingdoms. Egypt, Persia, Greece, Rome, flit before us like shadows: like ghosts they rise from their graves, and appear to us in the field of history. “When any political body has outlived its maturity, who would not wish it a quiet dissolution? Who does not shudder, when, in the circle of living active powers, he stumbles over the graves of ancient institutions, which rob the living of light, and narrow their habitations? And when the present race has cleared away these catacombs, how soon will its institutions have a similar appearance to another, and be in like manner leveled with the earth! “The cause of this transitoriness of all terrestrial things lies in their essence, in the place they inhabit, and in the general laws, to which our nature is subject. -
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.