7 Principles of Highly Effective Confucianists

NB: We do not resell your papers. Upon ordering, we do an original paper exclusively for you.

NB: All your data is kept safe from the public.

Table of Contents

Introduction
7 Principles
Analysis: Positives and Negatives of Implementation
Bibliography
Footnotes

Introduction

The differences between religions and spiritual teachings of world cultures can bring a new perspective into one’s mind. Confucianism, otherwise called “Teaching of the Ru,” is a Chinese tradition born out of the country’s ancient religions and often attributed to Confucius, a Chinese philosopher, and teacher.¹ Although not originated from the philosopher, Confucianism bears his name due to his prominent figure and a plethora of sayings left by him and recorded by his followers. These teachings are believed to be contained in the book, with the name translated as Analects.² Confucianism lies on the line between a philosophy and a religion, uniting these concepts into one ideology. Therefore, it varies significantly from other faiths and philosophic schools of thought, combining ideas about the spiritual and the mundane.

Confucianism, as taught by Confucius, has a number of fundamental notions that can be embraced by people if put in simple terms. These include the inherent goodness of humankind, which needs to be nurtured through self-effort, the importance of education for self-improvement, the value of social interactions, and others. In the modern world, one may attempt to implement these teachings into his or her life and follow the path of traditional Confucianism by adhering to such “religious humanism.”³ While Confucianism may differ significantly from modern Western religions and philosophic approaches, its belief in humanity’s nature and inspiring attitude towards balance, moral cultivation, and reciprocity present many benefits for the implementation of this Chinese philosophy.

7 Principles

Principle 1: All Humans Are Born Good

This belief is imperative in the thinking of Confucianists.⁴ From the saying of the philosopher to his followers’ beliefs, a person is always seen as benevolent from birth and is “inclined towards good conduct.”⁵ Thus, in order to follow the philosophy, one should believe that people are good in nature and the world is created by individuals with positive intentions and great moral potential. However, this benevolence is not static and can be changed, which is reflected in the next principle.

Principle 2: People Have to Try and Stay Good

While people are born with the virtue of being good, their morality should be exercised and improved in order to sustain its properties and reach harmony. Here, self-cultivation serves not only as a private matter that concerns solely one person but also as a social tool that can help bring balance to the world.⁶ Confucius believed that by having and nurturing such qualities as a sense of dutifulness and reciprocity, a person could help the world become better.⁷ One of the pillar thoughts expressed by the philosopher is “not doing onto others what one does not want done unto oneself,” which reveals the social nature of these beliefs.⁸

Principle 3: Behave Yourself and Teach Others to Do the Same

The principle of being good for the sake of the world ties in with the social obligations that a person should perform during his or her life. In this principle, the crucial role of being socially mindful is highlighted as a way to improve oneself and the world. First of all, it is important to behave and think ethically to respect others. Second, immoral behavior should be discouraged, especially by people who possess leadership qualities such as charisma, persuasiveness, and the ability to influence others. According to Confucius, people who are charismatic are “like wind,” while others are “like grass.” ⁹ Therefore, “as the wind blows, the grass is sure to bend.”¹⁰ This statement means that people should not only work on their own character but also influence others to do the same.

Principle 4: Respect Your Parents

The importance of family is also outlined in the Analects. Confucius believed that filial piety is the pillar of philosophy as it is directly connected to one’s moral obligations as a member of society.¹¹ Within one’s family, a person acquires first knowledge about ethical standards. Then, this moral education transfers to interaction with others, where respect for people becomes the primary rule of communication. Therefore, one should follow the head of the family and treat older members with respect.

Principle 5: Stay in School

As self-effort is regarded to be a vital part of achieving harmony, education is reasonably treated as a source of practical and spiritual knowledge.¹² It is intimately correlated with moral cultivation because it allows analyzing other people and oneself in connection to the world. Moreover, as Confucianism takes some teachings from older religions of the nation, the method of learning about natural processes is tied to understanding the higher power – Tian, the original source of all teachings.¹³

Principle 6: Live in the Moment

Confucianism is not as interested in the afterlife as other, primarily Western, religions.¹⁴ Its main concern is life itself and its mundane rituals and interactions. This idea is represented in the Analects through a dialogue between Confucius and his follower who asks about death, to which the philosopher replies, “not yet understanding life, how could you understand death?”¹⁵ Thus, the philosophy does not consider the afterlife as a reason for specific behaviors and focuses on establishing harmony in this world instead.

Principle 7: Follow the Rules and You Will Be Set for Life

According to Confucianism, the person who follows all principles invests in personal improvement and maintains moral growth can gain a better understanding of the world and achieve the greatness that brings one closer to sainthood. ¹⁶ However, this sainthood is not granted to the person after death but during one’s life as he or she proceeds to bring balance to the world. Therefore, it is vital to continue improving in order to reach these results and make the world more benevolent and harmonious.

Analysis: Positives and Negatives of Implementation

The described principles form a specific path for one’s life that values self-improvement and education as well as a deep respect for traditions, family, and society as a whole. Thus, in my opinion, by implementing these simple ideas, one may become a better person by believing in other’s inherent benevolence and the opportunity to make the world better. While some aspects of this philosophy, such as its concern with a rigid societal and filial structure, may be hard to understand for more democratic societies, the overall positive approach to life and morality make the philosophy a valuable asset to one’s worldview. I believe that it may be beneficial to implement some principles. For instance, the second principle focused on self-effort may both inspire one to gain a more responsible view of his or her actions and encourage others to do the same. Confucianism is deeply rooted in the concept of harmony, which may not facilitate the same anxieties as religious beliefs founded on sinfulness and redemption. ¹⁷

Bibliography

Brodd, Jeffrey, Layne Little, Brad Nystrom, Robert Platzner, Richard Shek, and Erin Stiles. Invitation to Asian Religions. Oxford: Oxford University Press, 2015.

Confucius. The Analects of Confucius: A Philosophical Translation. Translated by Roger T. Ames and Henry Rosemont, Jr. New York: Ballantine Books, 1999.

Footnotes

1Jeffrey Brodd et al., Invitation to Asian Religion (Oxford: Oxford University Press, 2015), 195.
Confucius, The Analects of Confucius: A Philosophical Translation, trans. Roger T. Ames and Henry Rosemont, Jr. (New York: Ballantine Books, 1999), 1.
Brodd et al., Invitation, 200.
Ibid., 197.
Confucius, The Analects, 15.
Ibid., 17.
Brodd et al., Invitation, 197.
Ibid., 198.
Ibid., 199.
Confucius, The Analects, 252.
Brodd et al., Invitation, 198.
Ibid., 225.
Ibid., 196.
Ibid., 200.
Confucius, The Analects, 144.
Brodd et al., Invitation, 199.
Ibid., 191.

Click Here To Order Now!