Proper Order in Confucianism and as taught primarily by Mencius, the Chinese philosopher, is the conceptual theory that instructs how people can reach their highest potential of moral and material well being embodied in Mencius' conception of human nature. The theory of proper order is the primary and philosophical means to that end. Although proper order may seem in many ways philosophically abstract, Mencius' teachings of proper order in history have had lasting and tangible effects on modern East Asian politics and its relationship between the state and society, and even on a narrower level of the individual and community. In fact, the theory of proper order starts first at the individual level and from there flourishes to create a positive rippling effect throughout all of society. This profound theory and its ideals is credited with developing a social society in East Asia which acknowledges the great potential of each of its citizens, but still aspires to consider the effects of individual actions on the common good and not to just ignore the interests of society as a whole. This has helped guide East Asia through its long and colorful history and has helped to shape it into the political and economic powerhouse that it is today. But where exactly did such a significant theory which has helped to define an entire society come from? What exactly is proper order, how can we create it, and why is it needed to achieve Mencius' human nature? Most of these questions can be answered in explaining the fundamental virtue that all humans have according to Mencius, our humaneness defined in human nature.
The most manageable way to approach such an intricate and abstruse concept such as public order is to first establish it as a means...
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...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.
To begin, Confucianism is a system of philosophical and ethical teachings founded by Confucius. Confucianism was the code of ethics accepted as the certified religion of most of the immense empires in the territory since the Han Dynasty. Confucianism provided an outline of ethical and religious beliefs that most of the Chinese expanded to make other religions such as Daoism and Legalism. To expand, Confucianism was founded by Confucius and his beliefs on the political and social order of China. Confucius believed that everything would fall into place if children had respect for their parents and if the rulers were honest. In Confucianism, specific roles were followed by each person in the family. The head of the family, the father, was the one primarily in control and then it was the oldest son that was next in line. Confucius had the belief that a ruler has to be everything he wants
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.
Is public order important? Public order is not only important but is an absolute necessity for the Individuals within the society to know that all efforts are being made to ensure the safety of our citizens in order for the very structure of our nation to stand erect. Without order we are prone to experience oppression by our neighboring nations and leaving our state of independenc...
Many believe that order should be applied by the government; though it should be allowed to a certain limit and should not interfere in a citizen’s personal life. However others believe that full freedom should be given to individuals and that nothing should be enforced as it brings along many differences between citizens. This essay will attempt to study and answer the long awaited question; which of the two are more beneficial for the society.
Following the Way in the pursuit of goodness leads people to the status of “gentleman.” However, this status can only be achieved from a lifelong pursuit, which if accomplished by many, will eventually lead to innate goodness within the entire society. Confucius reveals the amount of learning and time required for achieving such status of “gentleman” in book two, chapter four, where he states, “At fifteen, I set my mind upon learning. At thirty, I took my stand. At forty, I had no doubts. At fifty, I knew the will of Heaven. At sixty, my ear was attuned. At seventy, I follow all the desires of my heart without breaking any rule” (Analects, in NAWL, eds. Martin Puchner, et al., 3rd edition, vol. A, 1335). Confucius presents the achievement of the “gentleman” status in a superior, yet moderate manner. He does not motivate by promising personal gain or achievement; he instead teaches to always place what is right and morally correct as top priority. It was believed by Confucius that moderation led
Confucius has influenced my social justice point of view because I believe that if people practiced their own virtues, then the world will coexist in harmony. Humanity will considerate of other’s well-being, uniting countries, disposing of evil. Society must recognize people’s virtues instead of penalizing humanity for their flaws. Confucius highlights the virtues of humanity, believing that they possess the characteristics to live in a society free of harm or judgement. Human nature consists in instinct virtues of survival, but Confucius also believes that they are not all bad, just poorly dominated by political authority figures. The Chinese philosopher aspired that his teachings liberated his country, whereas society restraints natural state. Individual’s rebel against laws that interfere with happiness, therefore humans are less likely to experience happiness, and if dared to challenge policy makers then one are punished. Confucius focuses on the qualities of a human being naturally virtuous, whereas society sees it as chaotic herd waiting to
Public order is necessary because without it we wouldn’t be able to live our lives and enjoy the rights that we have today. The public order advocates believe that when the public’s safety is threatened, society’s interest should take priority over the offender’s constitutional rights given to all under “Bill of rights”. There is a need for public order so we can keep people from committing crimes
Social orders have existed for many years and have been passed down from one generation to another. In history class we have discovered that “social order” was a product of “civilized” societies. Social order was the structure of a civilized society created by human and it determines where one is placed and their duty. The way social order was justified was through philosophical and religious beliefs and morals. The wealthy and the people who reinforce these justifications are the ones who benefit from a social order. I’ll be supporting my paper on social order through information from Vedic India and China.
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.
Since the early beginnings of society, in which people began living in gathered communities, there can be seen a constant progression, upon a steady time line, of the increased order of the organization of society. However, this is not the kind of progress that was sought by two widely known philosophers and teachers, Plato and Confucius. The kind of social reform and alteration displayed in the teachings and writings of both of these men, examine a movement from societies viewed as chaotic and barbaric toward societies consisting of gentleman, practicing prescribed values, morals, and actions. Confucius and Plato both emphasized a moral conduct that went above and beyond the socially accepted norms of their times. Despite the concentration on these factors in Chinese and Grecian cultures, the progress attempted by both of these philosophers was not achieved by their own standards within their own societies.
To discuss the how, what, and why of proper order, one must first look to proper order’s components. Proper order has two components, or rather exists on two levels: the government (what is essentially the state) and institutions on the local level (one’s city, family, among other things) (Magagna, Oct. 18). While proper order has multiple dimensions, this paper will work to explain three of its dimensions: the what, the why, and the how.
Confucius’s counsel and guidance recorded in The Analects instilled wisdom when they were first recorded and continue to provide a thought provoking analysis of life and the checkpoints that guide it. The Master’s commentary on restraint, diligence, decency, and citizenship are well intended and relevant. Politics and the role of government also come under scrutiny as Confucius offers his insights in bettering the organization of power. His proverb-like admonitions use clear examples of everyday life allowing them to be understood and easily digested. Confucius’s own eagerness and willingness to share goodness he experienced makes it easier to apply and practice in one’s own life.
Confucian culture has persistence, so it does not disappear with the annihilation of the old system. Confucian culture, formed under two thousand years of feudal autocratic rule, not only exists for a long time, but also still has important influence on Chinese contemporary political life and political culture with its strong vitality. The theme of moderation is to educate people consciously to self-improve, self supervise, and self educate, and train themselves have the ideal personality. Fundamentally, the Confucian thinks that the root of governing revolution lies in the will of people, therefore, it should govern from the will of people if it wants to achieve the social governance, which has its profound meaning (Chan, Cho, 2014). The emergence of a lot of social problems, in the final analysis, is due to the lack of governance...
The above illustration would be meaningless and pointless if human nature was not correct and if these illustrations were not leaning toward goodness. For Confucius, the uppermost political supreme was the customary theocracy which requisite that the most righteous be the leader because good feature was understood to be similar to human nature.
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