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Evaluation of the analects of Confucius
Evaluation of the analects of Confucius
Impact of Confucius
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The Analects of Confucius’ meaning, that peace can be found in the darkest of times is
found by analyzing the historical context in which Confucius lived and in which the Analects
were written. The time in which Confucius lived was a peaceful time, full of innovative and
philosophical advances. Therefore, his teachings were about peace, specifically about finding it
for one’s self. This value becomes even more in depth because, though Confucius was the
“transmitter” of these original philosophical ideas, he was not the author of the Analects of
Confucius. The Analects were written by the disciples and students of Confucius after his death
during a time of “philosophical turbulence” leaving an impression on the reader that the
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It would make sense that, when writing the Analects, the disciples and the students of
Confucianism were trying to remember the good times, when Confucius was alive, as compared
to the Warring States Period that they were living in. Book 2 of the Analects gives examples to
the possibility of this mentality. “The Master said, “Guide them by edicts, keep them in line with
punishments, and the common people will say out of trouble, but will have no sense of shame.
Guide them by virtue, keep them in line with the rites, and they will, besides having a sense of
shame, reform themselves”” (2.3).
Now, the first thing worth noticing is the use of “The Master” that the disciples used in
reference to Confucius. In the context it is used with the utmost respect, showing how the
authors, even though some of them may not have been a direct student of Confucius, still believe
in his teachings. The next important part to notice is that this quote is going against the idea
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This means that even in the days of the ancient Chinese, the people
valued human rights and would know when they were not being treated fairly. Choosing this
quote from Confucius would mean they wanted to go back to the time when the “straight” were
in charge and times were good (2.19). The use of this quote shows how both Confucius and his
disciples wanted for find their bliss in the midst of the terror that was the Warring States Period.
Book 7 of the Analects also gives evidence that the students of Confucius wanted to
ingrain the idea of happiness into the people. “The Master said, ‘To be fond of something is
better than merely to know it, and to find joy in it is better than merely to be fond of it’”(7. There
are many meanings to this part of the text, but one main factor is the idea of joy. In this context
“to find joy” is put on a pedestal. Confucius wanted people not only to look into one idea, but he
wanted people to really understand it, to take joy from it. This was another attempt by the
authors to include this quote from Confucius about finding joy even when it is
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.
Shows how Confucius teaches individuals of both high and low birth to strive for success in their lifetime.
Confucianism became popular during the Han Dynasty as it was the state religion and had a great impact on East Asia (Confucianism 1, pg. 7). Born in 551 BCE in the Eastern Zhou Dynasty, Confucius himself absorbed the teachings of Mahavira and the Buddha (Confucianism 1, pg. 2) He had a set of virtues that he believed a functioning society should stand by such as benevolence, love and rites. Confucius wanted China to return to the old days when people were loyal to their rulers and rulers were polite and caring towards their people. He believed rulers s...
Riegel, Jeffrey. "Confucius." Stanford Encyclopedia of Philosophy . Ed. Edward N. Zalta. Stanford, 3 July 2002. Web. 8 Mar. 2012. .
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...
Confucius believed people’s learning and practicing that they learned decide who they will become when they are adults. Throughout his life he emphasized the importance of education. He believed that everyone should be educated. The Aphorism 15.39
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.
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
Analects, a compilation of Confucius’ teachings, is greatly recognized as a work of utmost importance and influence in the Chinese culture. The book conveys Confucius’ beliefs on a wide variety of topics, including propriety, education, family relations, and government in efforts to enhance social order.
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 category of view of society, each belief has a different view. The Confucians believed that you develop good character through a good life and that everyone has their own role.
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.
The Chinese philosopher, teacher and politician, Confucius, highlighted the importance of personal morality and the ability to think for one’s self during the failure of imperial rule. His teachings became an orthodox philosophy in which followers realize the prominence of higher thinking and how one can achieve personal junzi, or “the gentleman”, through Confucius’ lessons. Throughout much of The Analects of Confucius, the master lists many ways to achieve junzi, such as book XII, chapter 16. The gentleman theme appears multiple times during the book to emphasize what Confucius believes a superior man should strive to achieve in his lifetime so as to reach Heaven. His goal in writing down his lessons was to produce moral men to think, speak
Legge, James, Trans. Confucius — Confucian Analects, The Great Learning, and the Doctrine of the Mean. New York: Dover Publications, 1971.