DOCSLIB.ORG

Çin Yönetimi Ve Konfüçyüs.Pdf

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Çin Yönetimi Ve Konfüçyüs.Pdf T.C. NİĞDE ÖMER HALİSDEMİR ÜNİVERSİTESİ SOSYAL BİLİMLER ENSTİTÜSÜ AVRASYA ARAŞTIRMALARI ANABİLİM DALI ÇİN YÖNETİMİ VE KONFÜÇYÜS YÜKSEK LİSANS TEZİ Hazırlayan Asya YILDIRIM Niğde Eylül, 2020 T.C. NİĞDE ÖMER HALİSDEMİR ÜNİVERSİTESİ SOSYAL BİLİMLER ENSTİTÜSÜ AVRASYA ARAŞTIRMALARI ANABİLİM DALI ÇİN YÖNETİMİ VE KONFÜÇYÜS YÜKSEK LİSANS TEZİ Hazırlayan Asya YILDIRIM Danışman : Prof. Dr. Mehmet EKİZ Üye : Dr. Öğr. Üyesi Maimaitiaili KASIMU Üye : Dr. Öğr. Üyesi Ahmet GEÇER Niğde Eylül, 2020 YEMİN METNİ Yüksek Lisans Tezi olarak sunduğum ‘Çin Yönetimi ve Konfüçyüs’ başlıklı bu çalışmanın, bilimsel ve akademik kurallar çerçevesinde tez yazım kılavuzuna uygun olarak tarafımdan yazıldığını, yararlandığım eserlerin tamamının kaynaklarda gösterildiğini ve çalışmanın içinde kullanıldıkları her yerde bunlara atıf yapıldığını belirtir ve bunu onurumla doğrularım. Asya YILDIRIM ÖNSÖZ Geniş coğrafyası, kalabalık nüfusu ve sürekli gelişen ekonomisiyle Çin denilince akıllara Çin Seddi, İpek Yolu, panda vb. gelse de bu durum kişiden kişiye, ilgi alanlarına ve eğitim durumuna göre değişmektedir. Çin liderleri, Çin milletinin 5000 yıllık köklü tarihine vurgu yapmakta ve Çin’in yumuşak güç unsurlarından biri olarak dış politikada uluslararası söylemlerinde Konfüçyüs’e ve öğretilerine yer vermektedir. Tez çalışmamızda Konfüçyüs’ün yaşadığı dönemi ve dönemin kabul görmüş felsefi akımlarını tarihsel süreç içerisinde ortaya konulmaya çalışılmıştır. Konfüçyüs’ü yakından tanımak adına hayatına ve öğretilerine değindikten sonra Konfüçyüs felsefesinin zamanla değişimini ve gelişimini inceleyerek Han Hanedanlığı’ndan Qing Hanedanlığı’na kadar uzun bir süre devlet yönetiminde Konfüçyüs Düşünce Ekolü’nün etkili olduğu incelenmiştir. “Kültür Devrimi” Dönemi ile Konfüçyüs karşıtlığının geldiği noktayı, sonrasında bu dönemin son bulması ve Konfüçyüs’ün yeniden keşfi ile günümüzde dış politika söylemlerindeki yerine değinilmiştir. Yabancılara Çince öğretmek ve Çin Kültürünü tanıtmayı misyon edinmiş, Konfüçyüs Enstitüleri gibi birçok okul ve enstitü Çin kültüründe önemli bir yer edinmiş Konfüçyüs’ü dünyaya tanıtmaktadır. Dünyada Konfüçyüs Enstitülerine değindikten sonra Türkiye’deki anlaşmalı üniversiteler ile yapılandırılmış görüşme tekniği ile elde ettiğimiz verilere yer verilmiştir. Hayatımızda yeşermeyi bekleyen birçok düşünce tohumu toplarız ailemizden, çevremizden… “Çin Yönetimi ve Konfüçyüs” çalışmamızın tohumu ise kamu personeli seçme sınavına hazırlanırken abim Sadık YILDIRIM’ın bende büyük merak uyandıran “Çin’de milattan önceki zamanlarda bile kamu personeli seçme yöntemleri geliştirilmiş” sözüydü diyebilirim. Bu merak tohumunun kökleri Konfüçyüs ile kesişti, lisansüstü eğitimi boyunca değerli hocalarımızdan aldığım dersler ile hocalarımızın tavsiye ettiği kitap ve makaleler ise bu tohumu besleyen kaynak suları oldu. Yetiştirilen her fidanın hassas bir bakım gerektirmesi, gelişiminin hızlandırılması için budanması gerektiği gibi tez yazımı sürecinde de değerli eleştirileriyle yön veren danışman hocam Sayın Prof. Dr. Mehmet EKİZ nezdinde eğitim hayatım boyunca beni yetiştiren bütün hocalarıma teşekkür ederim. Tez çalışmamız kapsamında bizi misafir eden Türkiye’deki Konfüçyüs Enstitüleri’nin Türk Direktörlerine içten teşekkürlerimi sunarım. Tüm bu süreçte değerli sohbetleri ile destek olup ufkuma açan arkadaşlarım Mediha MANÇU’ya ve Cihan DÜŞGÜN’e teşekkür ederim. Temel ihtiyaçlarımızdan olan kendini gerçekleştirme yolculuğunda birçok kırılma noktasından geçeriz; bu kırılma noktalarında ilham aldığımız insanlar ve bizim için bizzat kırılma noktaları olan insanlarla karşılaşırız. Benim için bu insanlardan biri olan Atilla GÜVEN nezdinde bütün arkadaşlarıma ve değerli yaşam ekibim aileme içten teşekkür ederim. Asya YILDIRIM ÖZET YÜKSEK LİSANS TEZİ ÇİN YÖNETİMİ VE KONFÜÇYÜS YILDIRIM, Asya Avrasya Araştırmaları Anabilim Dalı Tez Danışmanı: Prof. Dr. Mehmet EKİZ Haziran 2020, 164 sayfa Tez çalışmamızın birinci bölümünde, antik Çin tarihine ve düşünsel yapısına genel bir giriş yapılmıştır. Konfüçyüs’ün yönetim felsefesini oluşturan temelleri anlamak adına, Konfüçyüs öncesi antik Çin tarihi incelenmiştir. Efsanevi Krallar ve Üç Hanedanlık (Xia, Shang ve Zhou) tarihine ve yönetim sistemine değinilmiştir. Birinci bölümde Zhou Hanedanlığı Savaşan Devletler Dönemi’nin oluşturduğu siyasi boşluk ve kaos ortamına çözüm arayan “yüz düşünce okulu”na yer verilmiştir. Savaşan Devletler Dönemi’ne son verip Çin’de İmparatorluk dönemini başlatan Qin Hanedanlığı döneminde ise birçok düşünce okulu yasaklanmıştır. İkinci bölümde Konfüçyüs’ün hayatına ve öğretilerine yer verilmiştir. Konfüçyanist devlet yönetim anlayışına değinilerek Konfüçyüs’ün ve Konfüçyüsçü düşüncenin tarihsel süreç içerisinde Çin halkı açısından değişen yeri ve önemi anlatılmaya çalışılmıştır. Ayrıca Konfüçyüs klasiklerden oluşan devlet sınavları ve yönetimdeki Konfüçyüsçü bürokratik yapılanma incelenmiştir. Song, Ming ve Qing Hanedanlıkları Neo Konfüçyüsçülüğü incelenmiştir. Çin Halk Cumhuriyeti önderlerinden Mao dönemi ve Kültür Devrimi anlatılarak Konfüçyüs karşıtlığı incelenmiştir. Bu dönemin sona ermesi ile Konfüçyüs tarihteki hak ettiği yere tekrar getirilmiş ve Çin kültürünün önemli bir temsilcisi olarak kabul görmüştür. Konfüçyüs’ün yeniden keşfi sürecinde Çin dili ve kültürünü tanıtan kurumlara Konfüçyüs’ün adı verilmiştir. Tez çalışmamızın üçüncü bölümünde ise Konfüçyüs Enstitüleri’nin genel merkezi olan Uluslararası Çin Dili Konseyi (HANBAN)’nın resmi internet sayfasında yer alan yıllık rapor verilerine ve yapılandırılmış görüşme tekniği ile Türkiye’deki anlaşmalı Konfüçyüs Enstitüleri yetkili çalışanlarıyla önceden belirlenmiş 10 soru ile sınırlandırılmış görüşmeler neticesinde elde edilen verilere değinilmiştir. Anahtar Kelimeler: Antik Çin, Yüz Düşünce Okulu, Konfüçyüs, Konfüçyanizm, Neo-Konfüçyanizm, Kültür Devrimi, Konfüçyüs Enstitüsü. ii ABSTRACT MASTER THESIS THE GOVERNANCE OF CHINA AND CONFUCIUS YILDIRIM, Asya Department of Eurasian Studies Supervisor: Prof. Dr. Mehmet EKİZ June 2020, 164 pages. In the first part of our thesis, a general introduction to ancient Chinese history and intellectual structure has been made. In order to understand the basics that constitute Confucius' governance approach, the history of ancient China before Confucius was examined. The history of the legendary Emperors and the Three Dynasties (Xia, Shang, and Zhou) and the governance system were mentioned. In the first part, "The Hundred Schools of Thought " that looks for a solution to the political space and chaos created by the Zhou Dynasty Warring States Period is included. Many schools of thought were banned during the Qin Dynasty, which ended the Warring States Period and started the Empire Period in China. In the second part, the life and teachings of Confucius are included. Confucian state management approach to the reference, in terms of changing the location in the historical process of the Chinese people Confucius and Confucian thought and tried to explain the significance. In addition, the state exams consisting of Confucian classics and the Confucian bureaucratic structure in administration were examined. Song, Ming and Qing Dynasties Neo Confucianism were examined. The one of leaders of the People’s Republic of China Mao and China’s Cultural Revolution period were examined by explaining the Anti-Confucianism. With the end of this period, Confucius was brought back to the place it deserved in history and was accepted as an important representative of Chinese culture. In the process of rediscovering Confucius, the institutions promoting Chinese language and culture were named Confucius. The thesis of our third section Confucius Institutes headquarters of the Office of Chinese Language Council International (HANBAN)'s official web page located with the annual report data and structured interviews negotiated Confucius Institute in Turkey, the Turkish director with limited talks with the predetermined 10 questions As a result of the data obtained is mentioned. Key Words: Ancient China, Hundred Schools of Thought, Confucius, Confucianism, Neo-Confucianism, Cultural Revolution, Confucius Institute. iii İÇİNDEKİLER ÖNSÖZ........................................................................................................................... i ÖZET ............................................................................................................................ ii ABSTRACT ................................................................................................................ iii İÇİNDEKİLER ........................................................................................................... iv TABLOLAR LİSTESİ................................................................................................ vi ŞEKİLLER LİSTESİ ................................................................................................ vii GRAFİKLER LİSTESİ ........................................................................................... viii RESİMLER LİSTESİ ................................................................................................. ix HARİTALAR LİSTESİ .............................................................................................. x KISALTMALAR LİSTESİ ........................................................................................ xi EKLER LİSTESİ ....................................................................................................... xii GİRİŞ ...........................................................................................................................
Load more

Recommended publications
  • 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).
    [Show full text]
  • Analectas.Pdf
    AAnnaalleeccttaass Confucio A Hanfang ARCA DE SABIDURÍA Prólogo Un buen traductor debe convertirse en el Hombre Invisible: sólo cuando tropieza es cuando se advierte su existencia. Por ello, parecería poco sensato llamar la atención del lector sobre sí mismo desde este primer párrafo; sin embargo, las Analectas de Confucio ya han sido traducidas tantas veces que parece necesario explicar desde el principio la naturaleza y el objetivo de esta nueva traducción. Aunque, en cierto sentido, esta obra es fruto de toda una vida dedicada a estudiar la cultura china, he firmado con mi nombre literario, en vez de hacerlo con el nombre original con el que he enseñado, investigado y publicado en el campo de la sinología durante los últimos treinta años. Y con esta decisión he querido sugerir que esta traducción es fundamentalmente la de un escritor, ya que está dirigida no sólo a mis colegas académicos, sino sobre todo a los lectores que no son especialistas y que simplemente desean ampliar su horizonte cultural, pero que no tienen acceso directo al texto original. Entre las traducciones al inglés de las Analectas citadas con más frecuencia, algunas están escritas con elegancia, pero se hallan plagadas de inexactitudes; otras son exactas pero son menos acertadas en su expresión. Yo espero reconciliar el aprendizaje con la literatura. Este ambicioso objetivo puede parecer arrogante o presuntuoso, pero, de hecho, lo único que afirmo es haberme aprovechado de ser el último recién llegado. Apoyándome en una imagen medieval de Bernard de Chartres, los recién llegados son como enanos que se montan en los hombros de gigantes y que, por pequeños que sean, desde su punto de observación pueden ver algo más lejos que sus poderosos predecesores, y este único privilegio justificaría plenamente su osadía.
    [Show full text]
  • The Hundred Surnames: a Pinyin Index
    names collated:Chinese personal names and 100 surnames.qxd 29/09/2006 12:59 Page 3 The hundred surnames: a Pinyin index Pinyin Hanzi (simplified) Wade Giles Other forms Well-known names Pinyin Hanzi (simplified) Wade Giles Other forms Well-known names Ai Ai Ai Zidong Cong Ts’ung Zong Cong Zhen Ai Ai Ai Songgu Cui Ts’ui Cui Jian, Cui Yanhui An An An Lushan Da Ta Da Zhongguang Ao Ao Ao Taosun, Ao Jigong Dai Tai Dai De, Dai Zhen Ba Pa Ba Su Dang Tang Dang Jin, Dang Huaiying Bai Pai Bai Juyi, Bai Yunqian Deng Teng Tang, Deng Xiaoping, Bai Pai Bai Qian, Bai Ziting Thien Deng Shiru Baili Paili Baili Song Di Ti Di Xi Ban Pan Ban Gu, Ban Chao Diao Tiao Diao Baoming, Bao Pao Bao Zheng, Bao Shichen Diao Daigao Bao Pao Bao Jingyan, Bao Zhao Ding Ting Ding Yunpeng, Ding Qian Bao Pao Bao Xian Diwu Tiwu Diwu Tai, Diwu Juren Bei Pei Bei Yiyuan, Bei Qiong Dong Tung Dong Lianghui Ben Pen Ben Sheng Dong Tung Dong Zhongshu, Bi Pi Bi Sheng, Bi Ruan, Bi Zhu Dong Jianhua Bian Pien Bian Hua, Bian Wenyu Dongfang Tungfang Dongfang Shuo Bian Pien Bian Gong Dongguo Tungkuo Dongguo Yannian Bie Pieh Bie Zhijie Dongmen Tungmen Dongmen Guifu Bing Ping Bing Yu, Bing Yuan Dou Tou Dou Tao Bo Po Bo Lin Dou Tou Dou Wei, Dou Mo, Bo Po Bo Yu, Bo Shaozhi Dou Xian Bu Pu Bu Tianzhang, Bu Shang Du Tu Du Shi, Du Fu, Du Mu Bu Pu Bu Liang Du Tu Du Yu Cai Ts’ai Chai, Cai Lun, Cai Wenji, Cai Ze Du Tu Du Xia Chua, Du Tu Du Qiong Choy Duan Tuan Duan Yucai Cang Ts’ang Cang Xie Duangan Tuankan Duangan Tong Cao Ts’ao Tso, Tow Cao Cao, Cao Xueqin, Duanmu Tuanmu Duanmu Guohu Cao Kun E O E
    [Show full text]
  • 論語淺釋（續） the Analects of Confucius (Continued) 宣化上人講 楊維光、劉年聰 英譯 Lectures by the Venerable Master Hua English Translation by Yong Wei Kwong and Liew Yen Chong
    法語法雨 DHARMA TALK DHARMA RAIN 論語淺釋（續） The Analects of Confucius (continued) 宣化上人講 楊維光、劉年聰 英譯 Lectures by the Venerable Master Hua English translation by Yong Wei Kwong and Liew Yen Chong 【公冶長第五】 Chapter 5: Gongye Chang （九）子謂子貢曰：「女與回也孰愈？」 (9) Speaking to Zigong, the Master asked, “Comparing yourself with 對曰：「賜也何敢望回！回也聞一以知 Hui, who do you think is better?” He replied, “How would I, Ci, dare 十，賜也聞一以知二。」子曰：「弗如 to compare myself with Hui? When Hui listens to one principle, he can 也，吾與女弗如也！」 deduce ten other principles; but when I listen to one principle, I can only infer two others.” The Master said, “Not his equal indeed. I agree you cannot match up to him!” 【上人講解】 今天大家講得都不錯，不過孔子和子貢 【Venerable Master’s Commentary】 的問答需要補充說明一下。 Today, everyone has explained the text quite well but the dialogue between 「子謂子貢曰」：孔子大約也想宣示一 Confucius and Zigong requires further clarification. 下顏回的聰明，平時他常常讚顏回，恐怕 Speaking to Zigong, the Master asked. Confucius probably wanted 端木賜他不佩服，所以孔子開門見山、直 Yan Hui’s intelligence to be made known publicly. He often praised Yan Hui 「 女 與 回 也 孰 愈 」： 截 了 當 地 就 問 子 貢 說， 你 at ordinary times but was concerned about Duanmu Ci’s apparent lack of 和顏回，你們兩個人比較上來，哪一個你覺得 admiration for the former. Therefore, he took a straightforward approach and 是最好的？大約子貢平時以為自己會做生 asked Zigong bluntly: “Comparing yourself with Hui, who do you think is 意，做生意的人都是有一點頭腦的，所以 better?” How do you compare with Yan Hui? Between the two of you, who do 超過顏回。那麼這樣子，孔子知道他有這 you think is the best? As business people are known to be quite brainy, Zigong 個妄想，就問他：你和顏回兩個人比較， probably thought that he surpassed Yan Hui by virtue of his business acumen.
    [Show full text]
  • In the Government's Service: a Study of the Role and Practice of Early China's Officials Based on Caex Vated Manuscripts
    University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations 2013 In the Government's Service: A Study of the Role and Practice of Early China's Officials Based on caEx vated Manuscripts Daniel Sungbin Sou University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the Asian History Commons, and the Asian Studies Commons Recommended Citation Sou, Daniel Sungbin, "In the Government's Service: A Study of the Role and Practice of Early China's Officials Based on caEx vated Manuscripts" (2013). Publicly Accessible Penn Dissertations. 804. https://repository.upenn.edu/edissertations/804 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/804 For more information, please contact [email protected]. In the Government's Service: A Study of the Role and Practice of Early China's Officials Based on caEx vated Manuscripts Abstract The aim of this dissertation is to examine the practices of local officials serving in the Chu and Qin centralized governments during the late Warring States period, with particular interest in relevant excavated texts. The recent discoveries of Warring States slips have provided scholars with new information about how local offices operated and functioned as a crucial organ of the centralized state. Among the many excavated texts, I mainly focus on those found in Baoshan, Shuihudi, Fangmatan, Liye, and the one held by the Yuelu Academy. Much attention is given to the function of districts and their officials in the Chu and Qin vgo ernments as they supervised and operated as a base unit: deciding judicial matters, managing governmental materials and products, and controlling the population, who were the source of military and labor service.
    [Show full text]
  • 201604-Article4.Pdf
    Cambridge Journal of China Studies 47 From Verbal-static to Visual-dynamic: a Perspective Shift in Studying the Structure of Lun Yu Jiuquan HAN Hebei Agricultural University, China Email: [email protected] Abstract : Starting off from Makeham’s (2003) differentiation between historical meaning and scriptural meaning, Huang’s (2011) citation of coherence theories and Xu’s (2002; 2004a; 2004b) embodimental reading by rejecting Western logos, this paper takes a perspective shift from verbal-static to visual-dynamic to study the structure of The Analects of Confucius. While a sheer verbal-static reading of the Lun Yu is doomed to the extremities of either praising its structure into the heaven or damning it into the hell, and to the ambiguity to argue that its structure is neither very coherent nor quite chaotic, a new perspective from verbal-static to visual-dynamic might lead to a view that the compilers of the Lun Yu actually take a reverse thinking in compiling this historic classics by segmenting and quantifying. (Mcluhan,1962,1964) Confucius’ thoughts into bricks and tiles scattering here and there, which induces careful readers to reconstruct for themselves Confucius’ systemic TEMPLE composed of key notion windmills centering round how to be a Junzi by constant recitation, visualization and interpretation based on Gestalt cognition principles of spontaneous similarity, proximity and continuation. Key Words: Perspective shift, Reconstruction, Lun Yu, Segmentation, Quantification, Gestalt principles Volume 11, No. 4 48 1 INTRODUCTION Various studies of The Analects of Confucius (Lun Yu),to date, cover its politic-ethical meaning and significance, influences both at home and abroad, name origin, compiling, varieties of versions and structural analysis.
    [Show full text]
  • ANALEKTOJ DE KONFUCEO （La Tria El La Kvar Libroj De
    ANALEKTOJ DE KONFUCEO （La tria el la Kvar Libroj de Konfuceismo） (Reviziita versio, 2016) 论 语 （儒学经典《四书》之三） （2016 年修订） Esperantigita de Wang Chongfang 王崇芳世译 Eldonita de la Ĉina Esperanto-Eldonejo Beijing, 1996 中国世界语出版社 北京，1996 ENHAVO Antaŭparolo 前言 La Teksto de ANALEKTOJ DE KONFUCEO 《论语》正文 Notoj 注释 Postparolo al la reviziita versio 修订本后记 Apendico: saĝaj vortoj el ANALEKTOJ DE KONFUCEO 出自《论语》的经典名 句（已收入拙编《中华汉世语典》） PRONONCA ŜLOSILO DE LA PROPRAJ NOMOJ EN NIAJ TRADUKOJ 专有名词中汉语拼音字母读法 La ĉinaj propraj nomoj latinigitaj laŭ la ĉina oficiala sistemo de transskribo povas esti prononcataj proksimume kiel la Esperantaj kun la jenaj esceptoj: Konsonantoj: ch = ĉ h = ĥ j = ĝj q = ĉj r = ĵ sh= ŝ w = ŭ x = ŝj y = j zh = ĝ Kombinoj de vokaloj: ai = aj ei = ej ao = aŭ ou = oŭ ia = ja ie = je iao = jaŭ iou = joŭ uo = ŭo uai = ŭaj uei = ŭej uan = ŭan uang = ŭang weng = ŭeng yu = ju ü = ju u post j, q, x = ju ANTAŬPAROLO Analektoj de Konfuceo, la konfuceana Biblio, estas kolekto de eldiroj kaj anekdotoj de Konfuceo kaj liaj disĉiploj. Ĝi estis kompilita de disĉiploj de Konfuceo kaj disĉiploj de liaj disĉiploj post lia morto. La libro konsistas el dudek ĉapitroj kaj ĉiu ĉapitro kun nombro da sekcioj, kaj ĉiu sekcio enhavas en si unu aŭ pli da pecoj de parolo aŭ anekdoto. La enhavo de tiu ĉi verko estas tre ampleksa. Ĝi inkluzivas vidpunktojn de Konfuceo pri politiko, filozofio, eduko, etiko, principoj de morala konduto, literaturo, artoj ktp. Konfuceo (551 — 479 a.K.) naskiĝis en la urbo Zou (la nuna Qufu, la provinco Shandong) de la regno Lu.
    [Show full text]
  • Analects of Confucius in Western Han and the Discovery of the Qi Lun : with a Focus on the Bamboo Slips Unearthed from the Haihunhou Tomb
    Popularization of the Analects of Confucius in Western Han and the Discovery of the Qi Lun : With a Focus on the Bamboo Slips Unearthed from the Haihunhou Tomb Kyung-ho KIM Sungkyun Journal of East Asian Studies, Volume 19, Number 2, October 2019, pp. 213-232 (Article) Published by Duke University Press For additional information about this article https://muse.jhu.edu/article/739803 [ Access provided at 26 Sep 2021 07:54 GMT with no institutional affiliation ] Sungkyun Journal of East Asian Studies Vol.19 No.2 © 2019 Academy of East Asian Studies. 213-232 DOI: 10.21866/esjeas.2019.19.2.005 Popularization of the Analects of Confucius in Western Han and the Discovery of the Qi Lun: With a Focus on the Bamboo Slips Unearthed from the Haihunhou Tomb Kyung-ho KIM Academy of East Asian Studies, Sungkyunkwan University ABSTRACT Through an examination of copies of the Analects excavated since the 20th century, particularly the materials unearthed from the Haihunhou 海昏侯 Tomb, this paper attempts to understand the popularization of Confucianism in the Western Han and explore the possibility of the existence of a Qi Lun 齊論 (Qi version of the Analects). Archaeological findings have shown that during the reigns of Emperors Xuan and Yuan (74–49 BC and 48–33 BC), the Analects was popularized throughout the territory of the empire and read widely by different social groups, from members of the royal family to local bureaucrats. Moreover, the discovery of the chapter “Zhi Dao” 智道 in the Haihunhou Analects provided conclusive evidence for the existence of the Qi Lun mentioned in the Hanshu 漢書.
    [Show full text]
  • Analects from Wikipedia, the Free Encyclopedia
    Analects From Wikipedia, the free encyclopedia The Analects (Chinese: 論語; Old Chinese:*run ŋ(r)aʔ; pinyin: lúnyǔ; literally: "Edited Conversations"),[2] also Analects known as the Analects of Confucius, is a collection of 論語 sayings and ideas attributed to the Chinese philosopher Confucius and his contemporaries, traditionally believed to have been compiled and written by Confucius' followers. It is believed to have been written during the Warring States period (475–221 BC), and it achieved its final form during the mid-Han dynasty (206 BC–220 AD). By the early Han dynasty the Analects was considered merely a "commentary" on the Five Classics, but the status of the Analects grew to be one of the central texts of Confucianism by the end of that dynasty. During the late Song dynasty (960–1279) the importance of the Analects as a philosophy work was raised above that of A page from the Analects the older Five Classics, and it was recognized as one of the "Four Books". The Analects has been one of the most widely Author (trad.) Disciples of Confucius read and studied books in China for the last 2,000 years, and Language Classical Chinese continues to have a substantial influence on Chinese and East Asian thought and values today. They were very important for Analects Confucianism and China's overall morals. Confucius believed that the welfare of a country depended on the moral cultivation of its people, beginning from the nation's leadership. He believed that individuals could begin to cultivate an all- encompassing sense of virtue through ren, and that the most basic step to cultivating ren was devotion to one's parents and older siblings.
    [Show full text]
  • Foundations of Confucian Thought
    FOUNDATIONS OF CONFUCIAN THOUGHT FOUNDATIONS OF CONFUCIAN THOUGHT Intellectual Life in the Chunqiu Period, 722–453 b.c.e. Yuri Pines university of hawai‘i press honolulu © 2002 University of Hawai‘i Press All rights reserved Printed in the United States of America 07 06 05 04 03 02 6 5 4 3 2 1 Library of Congress Cataloging-in-Publication Data Pines, Yuri. Foundations of confucian thought : intellectual life in the Chunqiu period, 722–453 b.c.e. / Yuri Pines. p. cm. Includes bibliographical references and index. ISBN 0-8248-2396-6 (alk. paper) 1. China—Intellectual life—To 221 b.c. 2. China— History—Spring and Autumn period, 722–481. I. Title. DS741.65 .P55 2002 931—dc21 2001046286 University of Hawai‘i Press books are printed on acid-free paper and meet the guidelines for permanence and durability of the Council on Library Resources. Designed by Integrated Composition Systems Printed by The Maple-Vail Book Manufacturing Group Contents Acknowledgments vii Notes on Translation, Terms, and Quotations ix Introduction 1 Chapter 1. Sources of Chunqiu Thought 13 Chapter 2. Heaven and Man Part Ways: Changing Attitudes Toward Divine Authority 55 Chapter 3. The Universal Panacea: Ritual and Preserving Hierarchical Order 89 Chapter 4. The World Falls Apart: A Futile Search for International Order 105 Chapter 5. When a Minister Mounts the Ruler: Chunqiu Views of Loyalty 136 Chapter 6. Nobility of Blood and Spirit: Chunqiu Ethical Thought 164 Chapter 7. The Chunqiu Legacy 205 Appendix 1: Grammatical Change in the Zuo: Case Studies of the “Yu” and “Qi” Particles 217 Appendix 2: Zhanguo Data in the Zuo 221 Appendix 3: Comparing Scribal Accounts in the Zuo 227 Appendix 4: Spurious Speeches and Interpolations in the Zuo 233 Notes 247 List of Chunqiu Personalities 309 Glossary 333 Bibliography 343 Index 373 Acknowledgments This book has developed from my Ph.D.
    [Show full text]
  • The Moral Crisis in China Part II – Traditional Chinese Culture
    CSA20120229 CHINASCOPE Analysis Series The Moral Crisis in China Part II – Traditional Chinese Culture February 2012 Summary: The current moral crisis described in Part I, is not how China used to be. China has a proud heritage of 5,000 years as an “ancient civilization” with very high moral standards. Taoism, Buddhism, and Confucianism either originated in China or took root there. They flourished and were promulgated in a land whose people were devoted to achieving a oneness with heaven. The very concept of enlightenment originated in ancient China. Part II of the Moral Crisis series reviews the foundation of China’s morality in ancient times. Without understanding the heritage of China’s traditional cultural and the height China’s moral standards attained in history, we would not have a clear understanding of how profoundly China has been severed from its past, its own true cultural heritage. The Moral Crisis in China Part II – Traditional Chinese Culture In “Part I - Seven Areas that Showcase China’s Moral Crisis,” we gave examples of the great moral deterioration that has taken place in China. From officials raping an innocent child and then declaring her a prostitute to doctors treating a beggar to a nice meal and then killing him to harvest and sell his organs; from Chinese netizens singing eulogies to bin Laden after the U.S. killed him to the series of frauds that China perpetrated on the public at the Beijing Olympics, we saw the extent of China’s current moral crisis. This is not how China used to be.
    [Show full text]
  • 論語淺釋（續） the Analects of Confucius (Continued) 宣化上人講 楊維光、劉年聰 英譯 Lectures by the Venerable Master Hua English Translation by Yong Wei Kwong and Liew Yen Chong
    法語法雨 DHARMA TALK DHARMA RAIN 論語淺釋（續） The Analects of Confucius (continued) 宣化上人講 楊維光、劉年聰 英譯 Lectures by the Venerable Master Hua English translation by Yong Wei Kwong and Liew Yen Chong 【公冶長第五】 Chapter 5: Gongye Chang （四）子貢問曰：「賜也何如？」子曰： (4) Zigong inquired, “What is your opinion of Ci?” e Master replied, 「女（音汝）器也。」曰：「何器也？」 “You are like a vessel.” Zigong asked further, “What kind of vessel?” e 曰：「瑚璉也。」 Master answered, “e ritual vessel Hulian.” 【上人講解】 【Venerable Master’s Commentary 】 「子貢問曰」：子貢這個人，是歡喜 Zigong inquired. Zigong was a person who loved talking and criticizing 講話，是一個願意方人的人。方人，譬 people. For example, when Confucius was praising the other disciples, he 如孔子那兒讚歎旁人，他在那個地方就： would say, “Hey! What about me? What about me?” He indulged in discursive 「欸！我怎麼樣？我怎麼樣？」就一天到 thoughts the whole day long. e Master had commented on one student 晚在那兒打妄想。左一個也輪不到他，右 after another such as Gongye Chang, Nan Rong and Zijian, but his turn did 一個也輪不到他，說了公冶長、南容和子 not come. Being a chatterbox, Zigong probably could not stand it any longer 賤，都沒有輪到他。子貢是歡喜講話的一 and so he volunteered himself by asking Confucius: “What is your opinion 個人，大約忍不住了，就毛遂自薦，問孔 of Ci?” What do you think of me, Duanmu Ci? ose individuals whom you 子說，「賜也何如」：我端木賜怎麼樣 have commented on are now known to everyone. As for me, what sort of a 啊？你前邊說了幾個，這大家都知道了； character am I? He wanted to be in the limelight so that everybody would 那我是一個什麼樣人呢？他也想出出風 know him. As Confucius had not said a word about him, he volunteered for 頭，叫大家認識認識他。孔子沒有提出來 an appraisal.
    [Show full text]