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Aristotle's ethical principle
Reflection about confucianism
Reflection about confucianism
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Mencius (Mengzi 孟子 371–289 B.C.) was a Chinese philosopher who followed in the steps of Confucius. A major part of his philosophy was that human nature is fundamentally good. (Wing-cheuk 154) Mencius believed that “the feelings of commiseration, of shame and dislike, of respect and reverence, of right and wrong, are found in all men” and that these four beginnings give rise to principles of humanity, righteousness, propriety and wisdom. (Wing-cheuk 162) The oft-provided example of these feelings is that of a child about to fall down a well. As someone watching this, you feel worry for the child and will try to help, not because you want a reward from the parents or are afraid of the disdain of others for failing to help. Mencius claims that
The answer to this is in the fact of the four beginnings, as the name suggests these are merely beginnings and not the end. To properly virtues one must have suitable self-cultivation and grow their beginnings like one grows a tree. Only with appropriate care can one grow a mighty oak. Failure to do so will result in the tree withering and this is the creation of evils.
Mencius claims that trying to develop your four beginnings is similar to draw a perfect square. Even with great skill it is impossible to do so by hand. Instead, one must use a carpenter’s square and by with such a tool, one can create as many squares as desired. For Mencius, “in a reality of morality, principles (li) are the carpenter 's square" (Wing-cheuk 163). Furthermore, he states that the principles and righteousness are common to all hearts, that morality is universal. One would argue that this claim is not completely true. While Mencius would not have been able to see it in his lifetime, many of the values and moors of his society have entirely vanished. As an example, the principle of deferring to the elder brother does not exist in many modern countries. This differs from the principles of
Shows how Confucius teaches individuals of both high and low birth to strive for success in their lifetime.
Many people have different views on the moral subject of good and evil or human nature. It is the contention of this paper that humans are born neutral, and if we are raised to be good, we will mature into good human beings. Once the element of evil is introduced into our minds, through socialization and the media, we then have the potential to do bad things. As a person grows up, they are ideally taught to be good and to do good things, but it is possible that the concept of evil can be presented to us. When this happens, we subconsciously choose whether or not to accept this evil. This where the theories of Thomas Hobbes and John Locke become interesting as both men differed in the way they believed human nature to be. Hobbes and Locke both picture a different scene when they express human nature.
17, No. 3, p. 252-259. Urmson, J.O., (1988). Aristotle’s Ethics (Blackwell), ch.1. Wilkes, K.V., (1978). The Good Man and the Good for Man in Aristotle’s Ethics. Mind 87; repr.
Inwardly examining his own nature, man would prefer to see himself as a virtuously courageous being designed in the image of a divine supernatural force. Not to say that the true nature of man is a complete beast, he does posses, like many other creatures admirable traits. As author Matt Ridley examines the nature of man in his work The Origins of Virtue, both the selfish and altruistic sides of man are explored. Upon making an honest and accurate assessment of his character, it seems evident that man is not such a creature divinely set apart from the trappings of selfishness and immorality. Rather than put man at either extreme it seems more accurate to describe man as a creature whose tendency is to look out for himself first, as a means of survival.
...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.
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
...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.
Confucius argues that children are born neutral and over time their minds will be refined to bring out the goodness in them. The humanitarian philosopher Mencius believed that human nature was essentially good. The philosopher Xunzi argued something completely opposite from Mencius. He stated that evil was built in human nature and that humans needed training severely by a trained instructor to be able to eliminate the evil that dwells inside human nature.
Confucianism, one of the most renowned Chinese ideologies, was begun by Confucius, a Chinese scholar born in 551 B.C. At the time of his birth, there was crisis and violence occurring in China. In order to combat this problem, Confucius came up with the five relationships. Following these “relationships” (ex. Ruler and subject, older brother and younger brother) would help to establish harmony between all. The majority of these relationships pertained to family matters, which went hand in hand with Confucius’s stressing of filial piety, or respect shown by children for their parents and elders. This single value led to many changes in people’s daily life and attitudes.
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
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.
In The Analects, Confucius briefly describes women and their role within Chinese society. Although the information on women within The Analects is short, one can gain extensive knowledge about women and their placement in this society. Confucius and many Confucian believers held the belief that women were of low moral order and in order to be virtuous, they needed to follow this order. This essay will review Confucius’ thoughts on women and raise questions about his views as seen in The Analects and other readings.
For many centuries, Confucianism has been widely revered by the Chinese for its emphasis on morality. Confucius, who lived from 551 to 479 BCE, is different to most philosophers in that he showed no interest questioning his existence, the possibility of a God, or the reality that he seemed to live in; instead he focused on the human relations side of philosophy as it was his belief that people should “give (themselves) earnestly to the duties due to men … (and) keep aloof from (spiritual beings)” (Confucius 195). By negating the metaphysical side of philosophy, he was able to devote himself to mold his disciples into ideal gentleman who were morally righteous, and were able to benefit society. He believed in the importance of individuals who knew their roles in an well-structured society, that was a feudal system. In his opinion, the ideal gentleman should be obedient to his elders, have humanness and be morally righteous. Through his teachings, he was able to reform an entire country; the Chinese found Confucianism to embody practices of humaneness that they could apply in their daily lives through his religion.
Confucius was a man who talked about the virtues and principles of life dealing with family, government, and work. These concepts were often reflected in his quotes. These are a few to ponder the mind: