Can you describe yourself as a noble person? Or do you find yourself walking the path of selfishness and greediness? To answer these questions first we must define the difference between who are noble and who are not. The golden rule defines a clear line between the noble and selfish because it assumes that all people are naturally good and reasonable. Therefore, those who are selfish have been tainted. To summarize Confucius golden rule, he stated that your actions should reflect what actions you would want happen to yourself. (Lau, 1979, p. 135) To begin the Golden Rule which appears in chapters V and XV generally have Confucius saying do to others as you would want done onto you or do not do onto others as you would not want done onto you which is a universal truth that seems to be a truth for any who want to walk the path of light or goodness. (Lau, 1979, p. 135) Repeatedly, traits of goodness are talked about in the text such as generosity, trustworthiness, and truthfulness which all fall into …show more content…
Yet a small man who will he keep what they have to themselves and those they deem worthy. Another example of a gentlemen are that they are generous, they do not need more than what they are given, they are intelligent without being arrogant and they are leaders that are not fear by those that they lead. (Lau, 1979, p. 144) Nobleman are also not distracted by human desire or greed. Noblemen will hold himself to higher standards than others without making those standards the same for others. Yet, a small man will not understand when others don't meet the standards he has for others. Small men are driven by their ego unable to let the small problems go to gain a greater achievement. The gentleman is not dragged and blinded by money but by the need to improve upon their duty. Noblemen are able to be successful because he has the qualities of a good person. (Lau,
I would hope that everyone behaves as we wish others to behave, because it shows you have integrity. Self-interest is not unethical; if you do not behave as we wish others to behave that is your personal choice and based on your ethical values. Many would think of “The Golden Rule”. However, it is easier to tell others to live by this rule than to actually put this rule into action. According to a newsletter written by William Scott Green, called Parsing Reciprocity: Questions for the Golden Rule, “The Golden Rule is easier to endorse than to enact. As a general moral principle or as an abstract statement of ethical value, the Golden Rule makes intuitive sense and enjoys wide acceptance across religions and cultures. But the generality and abstraction that enable its broad appeal make the Golden Rule problematic as a directive for practical action. Indeed, on Gert’s analysis, it is possible that the Golden Rule must be read figuratively or very expansively in order to be used, surely a challenge for any basic moral principle. The Golden Rule can be accepted unambiguously but applied only after considerable reflection and qualification.” After reading this article, it confirms to me that it is easier to tell others to behave as we wish others to behave than to actually do it. People will live by “The Golden Rule” only if they choose to in certain situations. My answer to this question does not conflict with my answer to question
life: the Golden Rule. The Golden Rule states “do unto others as you would have them do unto
What personal qualities were a women in classical China supposed to exhibit? What were her prescribed responsibilities? To what extent were normative gender roles for women in classical India similar? To what extent they were different?
A theory of virtues provides explanation on what makes something a virtue and why it is considered one. The theory analyzes historical virtues that are outdated and resonate double standards, it gives reason to why these virtues should be reconsidered and redefined. We need a theory to advise us to reflect on the true meaning of virtues and how they provide us with character traits that we ought to seek and sustain. It is important to understand and acquire virtues, which determines moral traits that ultimately convey happiness in one’s life.
...could not work out problems by himself. Of course, they were in the same class, the upper class, but in different positions obviously. Another example is about Mr. Barrymore. He was a weak man who saw his wife crying but could not help. He could not protect his beloved one. Why? The answer is because he was victimized by his wife’s brother also! Anyway, he did his best.
with is that no man is a great man- the only great man encountered in
A gentleman’s main characteristic and concern is to have a high level of morality (152). A gentleman wants nothing more than to have peace between all people (149). A gentleman is never distressed in the face of adversity (94). A
...Confucius was right on the idea that without learning good manners many idea that started out being acts of kindness would be wasted on bad character. It is important that we hold these truths so that we cannot make the mistake for our acts of kindness to become a waste.
A gentleman, as defined by Merriam Webster's Collegiate dictionary is a man whose conduct conforms to a high standard of propriety or correct behavior or a man of any social class or condition often used in a courteous reference. A gentleman possesses sincerity, nobility, strength, security and assurance. Each male makes a transition from boyhood to manhood, a time of change from childhood to adulthood. Octavia is the guide for James in his journey to maturation, into being a gentleman. The narrator states, "I look at my mama and I know what she's thinking. I been with Mama so much, just me and her. I know what she's thinking all the time". (p. 384) He realizes early he has a responsibility, the reader realizes this when the narrator states: "I'm the oldest and she say I'm the man".(p 384) Usually the oldest child has the most responsibility because they act as a role model to the younger siblings and if anything should happen to the parents, they must take care of everything.
Being able to be around another person who is doing virtuous acts rather than doing virtuous acts by one’s self, gives the good man more realization that he is in fact an excellent person.
There are several common themes running through the primary work of compiled sayings attributed to Confucius: emphasis on gentlemanly conduct, pursuit of humbleness among fellow man, and a search for a proper ruler who is in accordance with “the Way.” Running throughout the entire book of “The Analects”, Confucius makes reference to many characteristics that a gentleman should possess. Even beginning in the first chapter of Book One, Confucius is attributed with saying, “Is it not gentlemanly not to take offence when others fail to appreciate your abilities?” Other characteristics Confucius attributed to gentlemanly conduct include studying the rites and “The Odes”, humbleness, lack of desire for places of position, unbending in moral conduct, and many other factors. By laying out a basis upon which a gentleman should act, Confucius establishes a standard to measure the quality of all men. Setting a standard implies that there are men above and below this set, desired point, and the word standard also indicates a measure of quantitative or qualitative value. By creating such a standard, Confucius is immediately able to begin causing social reform and progress. However, this progress, though achieved through concentration on social values, never reaches the capacity to which Confucius desires it to reach. Several sayings within The Analects indicate that Confucius is unable to see an accumulation of all desire...
Written during the Period of Warring States, The Analects consists of what Confucius and his disciples believed to be the key values required for a harmonious society. Through various exchanges between an entity only recognized as “The Master” and people of other backgrounds such as Dukes and students, the disciples define the fundamental Confucian values that everyone in society must conform to such as ren (kindness), yi (altruism), li (everyday norms), and zhi (morality). The discourses evince a very conservative stance when it comes to citizens conforming to these values in that “The Master”, or Confucius, is unrelenting in his criticism of the “small man” or anyone led astray from the traditional Confucian values. Centrally, Confucius argues
The gentleman theme is carried on throughout The Analects of Confucius, starting with book I, chapter 14 which asserts, “’the gentleman…is quick to action but cautious in speech’”. The master defends junzi as the capability to not only act on one’s feet, but is also slow to speak. Again, in book IV, chapter 24 Confucius restates, “’The gentleman desire to be halting in speech but quick in action,’” drawing attention to intelligent speech. Moreover, added stress comes in book XIX, chapter 9 when the master articulates, “’…in speech he appears
What is human nature for Confucius? What evidence does he give to show that his views about human nature are correct?
Dr. W. Windelband states, “Socrates teaches, indeed, even according to Xenophon, that man's true fortune is to be sought, not in outward goods nor in luxurious life, but in virtue alone: if, however, this virtue is to consist only in the capacity to recognize the truly useful and act accordingly, the doctrine moves in a circle as soon as it maintains that this truly useful is just virtue itself. In this circle Socrates remained fast; the objective determination of the conception of the good which he sought he did not find.” Socrates was charged by Athens for corrupting the youth and impiety. The following is from the Socrates’ apology as recorded by Plato: “Men of Athens, I respect you and I am your friend, but I shall obey God rather than you… Wealth does not bring virtue, but virtue brings wealth and every other blessing, both to the individual and to the state…