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Confucius and human nature
Humanity confucianism
Humanity confucianism
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Human nature is one of the most core concerns of every Chinese philosopher we have studied this semester. Each one holds a particular stance when they address human’s natural state, and this very much contributes to their philosophy overall. For example, Confucius, Mencius and Han Fei Tzu all differ in their ideas of human nature, and this shaped each one’s particular philosophy. Confucius, the founding philosopher of Confucianism, never explicitly details what he believes to be the inherent nature of humans. However, through his teachings and writings, his opinion can be understood to be that humans reach good nature, through self-cultivation and self-improvement. He believes that humans are improvable and teachable, but lack virtue. “Confucius …show more content…
He believed human nature to be inherently bad, but was unique in the sense that he did not agree with other philosophers that only through education could badness be corrected. Han Fei Tzu said, “the ruler who has the technique does not follow the good that happened by chance, but practices the way of necessity…”(Han Fei Tzu, Ch. 50, 19:7b-8a, 9b-10a). Han Fei Tzu did not believe that good happened by chance, but through a skilled leader who has managed and led others in the necessary way. This reinforces Han Fei Tzu’s stance on education and how it is belittled and made irrelevant next to the importance of the government leader and his …show more content…
He did not blame the poor for being poor; instead he said it was the government’s responsibility to its people to fix this. This again goes against Han Fei Tzu, who believes that the poor should remain poor, since that is their fault. Han Fei Tzu believes that government is the most important thing, and has the right to both reward and punish people. He thinks that only through this form of treatment can you create order in a state/nation. Mencius specifically thought that government should be responsible for their people, especially that profit should not be talked about before the concerns of the people. Mencius included the well-field system in his philosophy, which provided people with the ability to provide for themselves in a sufficient manner. Legalists like Han Fei Tzu believed that government was the way to correct people and that a rule through power and punishment would be able to create order and control during a warring time. He especially believes that scholars and education were the source of loss of control, due to the way in which education could lead to separation of one’s loyalty to the state (aka central government).
As made self-evident, the attitudes, which Confucius, Mencius, and Han Fei Tzu maintain towards the ideas of education, rituals and government, shape the overall philosophies of each.
Confucius believed that proper behavior within all types of relationships was dictated by a hierarchy that should be honored and preserved in order to maintain harmony within oneself and the rest of society (Bulliet 86). Zhao respected and supported these ideas in her own writings as she regularly makes reference to the notion that relationships between married men and women should be guided by the principles of yin and yang. According to Zhao, “as Yin and Yang are not of the same nature, so man and woman have different characteristics”, hence while the yang is firm and strong, the yin must be flexible and gentle (Zhao). Her advice to her daughters and the rest of her female audience was meant to help them avoid the shame that came with breaking the rules of society and promote a happy, harmonious lifestyle. To Zhao and most others, the inequality that existed between men and women was an inherent and necessary quality of traditional Chinese life. The historical context in which Zhao lived gives sufficient information to understand her position and motivations in Lessons for a Woman, nonetheless, her views on education add a unique dimension to her
Confucius was a philosopher, political intellect and an educator whose philosophies have significantly prejudiced not only the Chinese principles but the entire world evolution. He lived through the “Spring” and “Autumn” epoch of Chinese history, when east central China was separated over a dozen fighting states. The inordinate ailment and grief he saw swayed his political thoughts, which highlighted command, grading and the rule of a compassionate self-governing state.
Hsun Tzu, a follower of Confucius, believed that human nature was to be fundamentally evil. Tzu, in “Encouraging Learning, wrote to Confucians questioning why should they be educated and what human nature really was. Since Confucius never stated his thought on human nature, some people suspect that humans needed to be educated not because they were evil, but because it was moral, and that way they could become into the person Confucius taught them to be. Tzu disagrees with this because of his belief, that humans, in fact, were born with wrong ideals. Tzu considers human nature to take its course on people, and that is why some people are inferior to others. But, with proper training and education, Tzu agrees Confucians can become a better person, and not just that they are becoming into the people that they are meant to be. It could be that Tzu wrote this to straighten out the mystery of what human nature was and how to fix humans evil nature.
Qian begins the account of Li Si by describing his rise from the minor position of clerk to his eventual high rank. Qian makes note of the strengths that Li displays to put himself in such a position. Qian even quotes Li as saying that a man's status "simply depends on where one locates oneself." (Qian 25) Li Si's initial step up in society took place on his interest in others' welfare as opposed to his own. This is a virtue which Confucius summed up by saying, "he who acts out of self interest arouses much resentment." (Confucius 16) When serving under the King of Qin, Li Si looked to the betterment of China as a whole. He saw that a unified China would be a stronger China and therefore chose to support the King of Qin, who he felt had "one opportunity in 10,000 generations." (Qian 26) Through his support of who he thought was the best man to lead China, Li portrayed another Confucian virtue; "'What should I do to win the hearts of the people?
As one of the greatest founding novels of Taoism, Book of Chuang Tzu serves to strengthen Lao Tzu 's arguments in Tao Te Ching and lays the foundation for Taoism 's place in Chinese philosophy. Because Confucianism and Taoism are two competing philosophy schools that share more outstanding differences than similarities, the followers of both schools often refute and evaluate the ideals of the opposite school. However, the constant appearance of Confucius as the main character in more than twenty chapters in Book of Chuang Tzu not only surprises the readers, but also calls for deep analysis of the roles played Confucius in order to understand the true meaning of this ancient literature. While Chuang Tzu criticizes many of the Confucian ideas
Confucianism is a philosophy and way of life formed in China by Confucius, an early Chinese philosopher. It began as a simple concept with ideals of personal virtue, simple filial piety, and basic gender distinctions and social inequalities. But, over time with the emergence of Neo-Confucianism it began to transform into a way of life that was degrading towards women with certain hostilities towards rivaling religions. In its early period, from around 500 B.C.E to the Common Era, Confucianism changed in that it became the leading belief system and a major part of Chinese tradition. From the transition into the Common Era to the end of the Classical time period, Confucianism was altered because of a loss of popularity following the collapse of the Han dynasty and the corruption in the governing political system. In its ending period, the post-classical era, Confucianism underwent perhaps its biggest adjustments with the emergence of Neo-Confucianism. The ideas and virtues presented in the “rebirth of Confucian philosophies” of intolerance of foreign religions and extreme filial piety...
The teachings according to Confucius refer to Confucianism. Confucianism is the multifarious classification of ethical, collective, political and pious philosophy developed by Confucius and the old Chinese practices (Bertrand, 1999). Confucianism aim is actually making an individual honorable but also making such an individual the character of learning and of proper manners. The ideal and faultless man has to combine the characters of a saint, an intellectual and gentleman. Confucianism is a religious conviction whose adulation is focused on offerings to the dead. The idea of responsibility is extensive beyond the precincts of morals and holds close to the minutiae of daily living.
...ut more importantly Mencius' core conception that human nature is also aware of its actions, and considers the well-being of others and that people are morally obligated to do so is also key to attaining our full potential. This conception of human nature and proper order together is what has shaped East Asian political and social thought for centuries. It is credited with creating an East Asia that is economically robust, and socially coherent and once again will be the center of human society in the decades to come. And contrary to popular Western belief, East Asian political thought does appreciate the necessity of the individual in defining society. In fact the only way to attain our human nature is to healthily self-cultivate ourselves morally and materially so we can reach our highest potential and in that way be a valued and contributing member to society.
It was not as harsh as legalism, and was more culturally accepted, unlike Daoism. Confucianism ways of thinking changed how people of the Chinese society behaved. It was expected of superior parties in China’s social hierarchy to govern by the moral norms of Confucian values. Confucius believed that “If they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of shame, and moreover will become good” (James 2). His teachings, and beliefs changed the whole dynamic of the Chinese culture, and the perspective of how they value family and political life. Out of all the solutions created for this time period, this one was the most influential to the Chinese
Confucius was one of the first men to have different ideas on how rulers should go about their ruling of people during the Zhou Dynasty. “Its career as a prominent tradition in China began with its adoption by the Han dynasty, and virtually every East Asian regime of the past thousand years or more has endorsed Confucianism as its official ideology.” Confucius believed that rulers should rule in a manner that is beneficial to the people being governed and in a way that is morally right and traditionally acceptable (for the time). Confucius spent most of his time with a group of followers, in search of a ruler who would follow his teaching and take his advice. (web.cn.edu)(patheos.org 1)
...y will do anything to produce the response that they want. On the other hand, gentlemen encompass both the desire and ability to see the entire context in which they are situated. The prominent strength of the junzi is the capability to make decisions for an entire being. For this reason, they alone have the necessary understanding to lead others as portrayed by Confucius when he preaches, “if you try to guide the common people with the coercive regulations…the common people will become evasive and will have no sense of shame. If…you guide them with Virtue…the people will have a sense of shame and will rectify themselves” (2.3). Confucius displayed the qualities of a gentleman and tried to be the model for his disciples to follow. His goal was to reform corrupt societies through princes, ministers, and common servants who based their lives on the example of jinzi.
Confucianism is a moral and religious system of China. Its origins go back to the Analects, the sayings attributed to Confucius, and to ancient writings, including that of Mencius. Confucius was born a mandarin under the name Kongzi. It was developed around 550 B.C. In its earliest form Confucianism was primarily a system of ethical concepts for the control of society. It saw man as a social creature that is bound to his fellow men by jen, or “humanity.” Jen is expressed through the five relationships—sovereign and subject, parent and child, elder and younger brother, husband and wife, and friend and friend. Of these, the filial relation is most important.
Work cited Legge, James, a Trans. Confucius — Confucian Analects, The Great Learning, and the Doctrine of the Mean. New York: Dover Publications, 1971. Nivison, David S. The Ways of Confucianism: Investigations in Chinese Philosophy.
Confucius was first a teacher he studied and did well. “ On reaching the age of 15 I bent my mind to learning”. (Hudson Smith ,World Religions 155). Confucius was also a tutor. “He had complete confidence in his ability to reorder society. (155). Confucius believed you should “enrich and then educate”. (Smith pg. 155). Confucius went state to state teaching people giving advice to their leaders. Confucius failed as a politician but was successful as a teacher. In China he is known as the mentor to many, Confucius believed there were four things to a profound person. They are as follows “To serve my father as I would expect my son to serve me. To serve my ruler as I would expect my ministers to serve me. To serve my elder brother as I would
Chang, King- yuh, The Impact of the Three Principles of the People on China (Taipei, _____Taiwan, Republic of China, National Chengchi University, 1988) pp.vii