The history of the world has seen many prominent figures who have left a strong mark on the philosophical paradigms of millions of people. In many cases, this impact exists in the form of religious dogmas and traditions, which are transmitted from older generations to new ones. There are particular personalities, which have inspired millions of people across the globe and defined the development of worldviews and philosophy for centuries. Among them, Jesus Christ and Confucius have become some of the most prominent figures in the history of the world. Their teachings have become the Earths major religions with millions of followers. They were two utterly different men divided by continents, but their ideas have survived across two millennia. In spite of major fundamental differences between Confucianism and Christianity, it is still possible to discern some similarities between the personalities of their founders. The purpose of this is essay is to compare the lives and the teachings of Confucius and Jesus Christ.
Religious views form the core of the major differences between civilizations. The East and the West are separated by water and land, but the primary dividing aspect has lied in the philosophical sphere. Jesus and Confucious both lived in an Ancient era when laws and values were different. Nevertheless, the common feature of their personal impact is characterized by the eternal nature of their teachings. The paradigms of social, political, and ethical thought have shifted significantly over the past 2000 years, but the ideas of Jesus and Confucius have retained their relevance (Li). Therefore, these great philosophers were able to grasp the very nature of the human soul, describing the aspects, which lie beyond time and space. However, despite the renowned status of both religions today, Li writes that both figures caused considerable controversy during their respective periods. This fact introduces another common feature, which consists of the challenges faced by the religious leaders initially. These barriers add value to their teachings, as they have managed to survive despite severe criticism across centuries.
On the other hand, despite the common characteristics of these people, Confucius and Christ demonstrate a range of differences, as well. While their teachings may even appear contemporary from a modern persons perspective, there are still five centuries separating them (Muesse). Furthermore, the two personalities differ in terms of their status within the religions. In the eyes of his followers, Confucius has remained a philosopher with a profound understanding of the universe. On the contrary, Jesus Christ has acquired a divine status of the embodiment of God on Earth (Muesse 189). Such views have caused greater controversy across the globe, and the number of those who oppose them has increased, as well. At the same time, while Confucianism has numerous followers, it still remains regional in nature, encompassing mostly the populated Chinese territories. Christianity, however, is global, as the scope of its influence spans across entire nations and continents.
In conclusion, Jesus Christ and Confucius have undoubtedly made valuable contributions to the global philosophical views. Both leaders come from relatively ancient periods, although not simultaneous. Their teachings have inspired millions of people across the globe and across time, as well. Even though controversial opinions and criticism surrounded Christianity and Confucianism in their early days, both religions have withstood the pressure and proved their relevance to humanity, regardless of era. Nevertheless, both figures demonstrate fundamental differences, and the primary one consists of the religious status them. Unlike his Eastern counterpart, Jesus is openly proclaimed to be God incarnate, spreading the divine ideas on Earth. Nevertheless, despite possible differences, Confucianism and Christianity remain crucial elements of humanitys philosophical development. Accordingly, the influence of Jesus and Confucius on the evolution of public thought is undeniable.
Works Cited
Muesse, Mark W. Four Wise Men: The Lives and Teachings of Confucius, the Buddha, Jesus, and Muhammad. ISD LLC, 2018.
Li, Frank. Jesus Christ vs. Confucius. Ecointersect, 2017, Web.
In the CrashCourse video, dedicated to the concept of justice, it is dwelled on how, instead of embracing the social and political complexity of the time, Confucius, Plato, and Aristotle are noted for their unique views on how society should be organized and developed. Their fundamental beliefs about virtue, justice, and the common good, for example, were wholly different from one another yet also shared certain similarities. Their traditional theories were all based on society. Aristotle considered that society is the natural state of humankind or the natural state of man. In contrast, Confucius thought that society should be founded on virtue, Plato believed that society should be based on function and harmony, and so on.
In the video, it is highlighted that both Plato and Confucius shared a commitment to reason and the value of the state. Plato and Confucius disagreed that a recluse was a complete human being in all respects (ChrashCourse, 2016). A human living alone and not a member of any society is missing something. Both of them stressed that all human connections should be maintained for the benefit of both parties rather than as a way for one person in a relationship to dominate the other. They both accepted hierarchy in human relationships to some extent. Both believed in what may be described as benevolence or, at the very least social duty. However, they diverged significantly in certain respects. Due to his extreme idealism, Platos ideas suggested a higher knowing that went beyond current existence, according to CrashCourse (2016). On the other hand, Confucius was a very pragmatic person who was only interested in matters of the present.
Aristotle disagreed with Platos authoritarian views and claimed that Platos conception of the State eliminated any feeling of individuality , which is ultimately essential for human development (ChrashCourse, 2016). Aristotles philosophy did not endorse liberalism or individualism. Still, he considered that Platos idea of society would result in a race of people that do not think or create for themselves and that this is essential in advancing human progress. According to Aristotle, humans are political animals, and to dispute and debatewhich opens the door to new ideaswe must be in the company of other people, each with their own opinions. He added that another aspect missing from Platos civilization was that humans gathered and interacted with one another most naturally for procreation. His view was more personal and centered on what people are good at than the idea of destiny or having valuable metals embedded in the soul, even if he still felt that there were natural kings and natural enslaved people. Although it is unquestionably a more progressive and logical approach to determining a persons place in society, the earliest concepts of individuality and liberalism did not truly take root until the Renaissance.
Nearly more than the physical world around him, Confucius was fascinated with the universe of forms. Another distinction is that Confucius shared Aristotles view that the traditional family unit is a fundamental tenet of society. Plato had radical ideas that questioned the absolute necessity of the traditional family structure. At least, in theory, Plato was thousands of years ahead of his time in that he felt that men and women should be treated equally (ChrashCourse, 2016). Confucius would have vigorously maintained the notion that the husband should be the head of the family ideally, a human head, but the head.
In summary, Confucius was much more of a supporter of traditional common-sense morality, albeit reasonably benign and kind. In contrast, Plato was willing to use Reason to reexamine every facet of society and to take nothing for granted.
The two were critical thinkers of rulers during the eastern Zhou dynasty. The reign of this dynasty was in 771 BC after the death of the western dynasty. Confucius was highly critical of the kings that were leading in that time. He constantly bombarded them with policies that he wished would be adopted in ruling the people of the dynasty.
Most of the time, the king turned him away. When he realized that the administration was not heeding to his advice, he went ahead to tour the world and convince other kings to follow his ways. None of the leaders listened to him and later he returned to chinas eastern Zhou dynasty. Even after returning, the kings did no heed to the advice.
Han Fei developed his thoughts, Han Feizi, during that time. The thoughts bear his name for recognition. Han Fei was a member of a royal setting. He lived during a time when leaders had adopted so much Confucianism in their policies.
He was highly critical of that leadership, and even attributed it to the warring states war of 475-221 BC. Apart from the fact that he said Confucianism was responsible for the wars that were beleaguering the country; he also was extremely critical of morals and societal rotting that he witnessed. He also had ways that he wanted the kings to govern: the kings ignored it.
Confucius: Attitudes, Philosophies and Ideas
Confucius was a great entrepreneur and was also a formidable force to reckon with on the political scene. He served in the Zhou dynasty for four years. He was later dismissed for he presented policies that were in contravention with the kings. He is renowned as the greatest educationalist in china and his ideas were followed and studied by many students in his time. On matters concerning politics, he was a fervent adherer to integrity and good morals.
He was against the wars that beleaguering the administration during that time. Therefore, he was an ambassador for peace and his kings, on the other hand, were advocates for war. In his teachings and his advice to the leadership of the dynasty, it is widely noted that human beings were the focal point of his attention. He always wanted good relationships to be formed among people. He also wanted the leadership to be responsible for their actions and inactions.
On the issue of development, he was categorical that it is morally bad to grow on that frontier and ignore other frontiers like cultural growth. He solidly believed that both should be seen to mature together as they are intertwined. At some point, he believed, the two will need each other and hence it would be best to grow simultaneously rather than individually. He ideally believed that the world is made in such a way that all should be in harmony.
Therefore, in his advocacy for this, he taught people to be kind, not only to their fellow human beings, but also to animals, plantations and all that existed within and around them. Han Fei believed there was no need to uphold things that were cultural and ritualistic. These two were largely mentioned by Confucius which puts him in sharp contrast with Confucianism. During his time, the cultural state of china was greatly respected and people associated with their culture.
Han Feizi: Attitudes, Philosophies and Ideas
Han Fei died as a young man. He took poison in prison where he was held by the king for contravening his leadership. Before he died, the kind had realized his mistake and wanted to pardon him. Initially, he had been taken in by the king after the king noted his brilliant writings concerning leadership. Though the king was later advised by his aides that Han Fei was a bad man, he had confidence in him at first.
He had workable ideas concerning leadership. He advocated for rules and regulations and laws. The law of a country, Han Fei believed, was the main determinant of her strength or perceived weakness. Countries that upheld law were strong and those that did not were weak. The people in the country should be seen to have strict adherence to the regulations and laws that govern them.
When the public is content with the legalism of a nation, the country, Han Fei wrote, grows on many frontiers including economic, political and social. When a country lacks in legalism, it crumbles on those frontiers and institutions are not respected. There is also public grief towards leadership which may cause havoc.
He also pegged the security of a nation, on a number of areas, to how lawful it was. He said that countries where the private sector is regulated and correctly subdued, there was notable growth. However, if the private sector was rogue and uncontrollable, the country loses meaning and many of its institutions crumble. He also applied this to external threats saying that any country, whose internal legal system was credible, appeared to be strong to its enemies. The reverse is true for any country whose internal legal systems are weak.
In governing a country, Han Fei said it was important to have morals but they did not supersede the need for regulation. Regulation was the basis from which morality was born according to Han Fei. This is in sharp contrast with Confucianism and hence the reason why Han Fei was critical of leaders who employed during his time.
He also seemed to have a soft spot for leadership. He said that it was important for a leader to enjoy legal freedom so as to be able to govern. However, Confucius was of the opinion that leadership should be the initial demonstrators of good morals and hence punished first in case they contravened the same. In Han Feis opinion, this served the purpose of weakening them. During his time, there was little, or dwindling, regard for cultural ways of the Chinese.
Han Fei also said that commendation was very important. Leaders should employ it and use often to motivate its delegations. When a minister does something good he should praised and honored. On the contrary, Han Fei said this should go hand in hand with chastisements.
Ministers who violate the kings orders should be reprimanded and possible relieved of his duties. However, his idea for chastisement was highly controversial. This includes torture, death and imprisonment. Commendation is in form of rewards, gifts and accolades. This style of leadership was very common soon after the death of Han Fei. The kings that ruled thereafter were very happy since they could easily pass on their helm to their family putting into consideration Han Feis easy ride to it.
Opinion on Cause of Violence and How to Resolve Conflict
On many instances, it is noted that Han Fei and Confucius were on the same page on some issues. They agreed on government presence, but differed on structure. During their time there was violence and they developed different reasons that the violence was there. Han Fei attributed it to Confucianism saying it was wrong to think that it would help governments. He advocated for strict adherences to law with leaders having absolute power.
This manner of resolving conflict worked although it led to oppression of the people. In modern times, it is attributable to the dictatorships that followed. However, as radical as were the advocacies, the authoritarianism of dictators is no longer a recommended way of governing a people in the current world.
Confucius advocated for a harmonious living between people. The power he said was in the people. Everyone, including the leaders was under the umbrella of proper morals which he said was the linen from which the peace of the country was to be made. He advocated for utmost integrity.
This is still practiced in china and all over the world. Confucianism is a great way to govern people as it recognizes their rights. It does not oppress any one like is the case in Han Feizi. Leaders are held accountable for their actions and there is no absolute power. It also encompasses even the most recent concerns of our times like environment. Confucius advised people to live harmoniously with everything that were at their disposal, including objects.
The following is a research paper on Philosopher Confucius. The paper is divided into several sections. These sections includes the reason why I selected Philosopher Confucius, Confucius history and contributions to philosophy, key philosophies/Main concepts of Confucianism, how these concepts apply to our society both professionally and personally and a conclusion there from.
The following are the main reasons as to why I decided to do a research paper on Philosopher Confucius; Confucius was more interested in personal morality i.e. the Confucian school of thought was based on personal moral behaviors.
Confucius advocated for morality in the society as a means for peaceful coexistence among people. Confucianism connected personal behavior elements with the principles that governed institutions. Confucius argued that leaders should lead by example. He explained that there is a close connection between ones moral virtue and proper governing.
According to him, moral virtue is the only means of ensuring that there is order in the society. Confucius believed that governing is entirely dependent on personal rectification. Once a leader has rectified him or her, then he or she is capable of rectifying others. Confucius gives the example of founding fathers of Chou dynasty as models that are able to govern well due to the fact that they have already rectified themselves (Eng, 2004, P.22).
The other reason as to why I selected Confucius Philosopher is because Confucius supported strong family loyalty. Confucius regarded family as the foundation for an effective government. Confucius was thus in support of strong family ties, respect for the elderly and above all, he favored ancestor worship. According to Confucius, wives are supposed to respect their husbands and the husbands are bound to treat their companions well.
The young should never disrespect the old i.e. older people should be respected by their younger counterparts. Confucius argued that family loyalty was ideal as far as government is concerned. He maintained that, powerful emperor was ideal but he desired that emperors power should be limited. He encouraged people to be honest and also to have faith that it was possible to have change (Eng, 2004, P.22).
Confucius was great Chinese Philosopher, thinker and scholar. Historians generally agree that Confucius was born in Zou village in 551 BCE and was named Kong Qiu. His father was called Kong Shu Lianghe and was a prominent military figure for his loyalty and courage. However, not much is known about Confucius mother except she was known as Yan.
It is believed by some historians that Confucius parents did not marry. Other historians believes that the parents were married and later on separated .Confucius parents are also believed to have died at an early age. It is believed that Confucius lost his father first and then her mother died a few years later.
Confucius birth was at a time when the Lu state was surrounded by other states. During this time, the Lu state was among three great families. There is little literature that exists concerning Confucius childhood.
However; Confucius confesses that he had a low status during his childhood. He explains that his lowly status made him to be skilled in various aspects. Confucius was unlucky in that, he never experienced his paternal love for long as he was brought up by his widowed mother. His mother however played an important role in his life by encouraging him to become a great scholar.
This implies that his home environment in early childhood was completely different from the kind of environment that existed in traditional society i.e. Confucius was brought up in a society where division of tasks did not exist. His mother thus played the role of the father in bringing up Confucius and it is through this that might have indirectly influenced Confucius to become a great thinker. Confucius was a very talented young man as he performed dramas during ceremonies.
Historians argue that Confucius was likely that he was among the lowest rank of noble class known as Knights. A knight by virtual of his nobility is capable of getting various jobs as a record keeper, overseer of music and rituals, secretary, organizer in major ceremonies e.t.c. Indeed, knights were highly rated professionals in 6th century BCE as they organized many ceremonies including marriages, funerals, sacrificial rituals e.t.c.
Confucius thus is believed to be one of the nobility members because he was able to access educational facilities probably in a neighboring school, or maybe he was able to learn through other noble children . Confucius was skilled in six fields i.e. mathematics, literature and history, charioteering, archery, music and rites and these were indeed noble accomplishments i.e. it takes extra hard work and determination to be conversant with these skills.
Confucian thus wrote six books and they being termed as six classics. These six classics included Poetry Book, History Book, Rites Book, Music Book and a book that talked about the seasonal changes i.e. spring and autumn. However, the Music Book was lost and therefore, the six classics eventually became the five classics.
Confucius in his middle age visited Qi which is located in the Northeast of Lu where he spoke to Qis king, Duke Jing. It is believed that Confucius was searching for a job in Qi state. Confucius returned to his country Lu at a time when the rebellion arose against the noble Ji family. He contemplated joining the rebellion as he believed that, the rebellion would help him gain a position where he can influence the government. This rebellion was however unsuccessful and he accepted some posts in Lu government despite the posts being minor.
He later on resigned as a result of being disgusted by dissatisfied with the behaviors of most officials in the government. This resignation rendered him jobless and in his early fifties, Confucius visited several states in search of employment. Among the states that he visited were Wei and Song where he was given minor jobs in courts and the income that he obtained helped him to meet some of his living expenses. Confucius was also married and had one child.
Scholars usually describe Confucius as a flexible person who didnt have any egoism. This is true due to the fact that he never regarded himself as being cleverer than others. The only thing that he stated was that he loved to learn and that he was determined to seek knowledge as much as he could. He was also eager to teach others what he had acquired and in this he greatly contributed to the field of Philosophy (Rainey, 2010, P.16).
The main concepts of Confucianism are Jen, Li, Yi, Hsiao, Chih, Chun-tzu and Te. The ethics of Confucianism is constituted by Jen and Li moral principles. This moral architecture helps to define and sustain socially and acceptable conduct. Jen entails the capacity of acting in a kind and compassionate manner i.e. it signifies love and benevolence. Jen with regards to Confucianism focuses on an individual as compared to society.
Jen has a special meaning as far as Confucianism is concerned and it suggests that there is more than the difference between an individual and a group of people. According to Confucianism, the act of being human is the primary step of fulfilling love and benevolence. A person is termed to be Jen if he or she commits himself or herself to learn moral values. To be a jen, one must be human i.e. he or she must have human-heartedness, compassion, goodness, humanity, love among other virtues.
Confucius argues that these virtues are rarely fully expressed. He expressed that the true meaning of a Jen is to sacrifice ones life in an effort to preserve these virtues. Confucius wished that people should show kindness unto others throughout the nation. According to him, Jen is the basis of all relationships and thus people should seek to show others love and benevolence i.e. jen.
The Li principle on the other hand is the code of behavior that is expected among people. According to Confucius, a prudent person does not engage in unjust actions. He argues that a wise person behaves with Li and also does not boast rather he or she is modest at all times.
According to him, Li serves four vital functions; firstly, Li helps controls the political class in their day to day activities. The government officials among them ministers should observe Li so as to effectively lead people. Li enhances loyalty and patriotism among the state officials and without Li, a nation is being subjected into chaos. Secondly, Confucius states that Li is an important socializing factor in that it enables people to exercise their control while dealing with others.
This in turn allows people to extend love to their fellow mankind. Thirdly; he states that Li serves the purpose of harmonizing both literature and arts. According to him, a man who has a detailed knowledge of arts and literature and in turn combines this knowledge with Li is unlikely to do wrong things. Lastly; Confucius states that Li plays an important role of building a persons personality. According to him, politeness cannot be achieved if Li is not present.
The other main concepts of Confucianism are the Yi principle. Yi is the state of one being morally acceptable unto others. According to Confucius, the main purpose of Yi is to justify morality with regards to human actions. Thus, Yi is the basic law of morality as it confers the rightness or wrongness of human actions and in turn it creates a situation that satisfies people being moral agents. According to Confucian, people should perform only those actions that are deemed to be right irrespective of their consequences. He argues that acting according to Yi is like practicing Jen due to the fact that one acts due to the morality of actions and also due to respect for the humanity.
Hsiao is the other main concepts of Confucianism. According to this principle, children should learn to respect their parents for the sole reason that they originated from their parents. Parents are seen to have made much sacrifice and therefore, it is the duty of the children to make their family names to be respected.
Children are urged to consider the sacrifice that their parents made by bringing them into the world and in turn show them the much respect that they deserve. In addition, Hsiao implies that children should also accord their parents love in order that they can be blessed by their parents. Hsiao also implies that the children take over from their parents once they die by fulfilling their goals and objectives. Children are therefore required to have similar values as those of their parents.
Chih is the next main principle of Confucianism. Chih denotes moral wisdom and thus morality is the main idea behind this principle. Mencius contributed to Confucianism philosophy by arguing that everybody is born with good morals due to the fact that people recognizes the rightness and wrongness of actions by using their own mind.
According to Mencius, human beings are moral animals and thus, they are capable of doing well or to practice virtues according to Confucianism. Mencius in his view about Chih states that the survival needs by human beings are the main source of evil. In his argument, Mancius states that human beings usually feel that they disadvantaged by virtue of being moral. Human beings fail to establish the options that they have and in turn commit wrong actions.
The other principle of Confucianism is the Chun-tzu. According to Confucianism; a Chun-tzu refers to a person who possesses good moral values. In other words, a Chun-tzu person is the one who is mature. In traditional China, the society was divided with regards to decent of male lines and thus the scholars criticizes Confucius for believing that only males could become chun-tzu.
However, the term gentleman has been considered ideal for referring to a chun-tzu as it can be applied to both males and females. According to Confucius, a person is thought to be gentleman by virtual of his birth i.e. if ones father was a noble or a gentleman, then the son automatically acquires the status of nobility and is thus regarded as a gentleman.
In his arguments, Confucius states that a person becomes a noble person or a gentleman as a result of steadfast learning. A gentleman is thus a person who is capable of improving a society. A gentleman should therefore act beyond his own ambitions. He should be intelligent and ready to confront any issue courageously.
Lastly, Te is the other key philosophy of Confucianism. Te refers to the ruling power i.e. the patterns which are used by the government in ruling its people. Basically, these patterns are deemed to be honest in order to ensure that the government enhances economic wellbeing of its people and also to ensure that the government has sufficient military in order to defend its citizens against any external aggression. It is also important for the government to be Te in order for the citizens to have confidence with it (Chung-Ying, 2010, P.3-17).
Confucianism principles are important to our society both professionally and personally as they are applied in the following ways; Confucianism principle plays an important role of uniting people form different backgrounds. The Jen principle in particular enables people to be personal responsible.
Confucius describes that a man ought to be strong, resolute and above all simple. This principle enables people to express love and benevolence. A to others and this in turn promotes peace in the world. Confucianism principles are humanistic implying that they are tends to understand one by focusing on him or her independently. These principles are thus applied in modern society as a means of achieving harmony through a clear understanding of individuals.
Confucianism principles enhance law and order in the society. Confucius in his principles emphasized the importance of showing respect to the authority.
He also advocated that the young should show respect to the old .Without respect, the world would be in chaos. Respect is an important value and therefore everybody deserves to respect other and also to be respected. Respect starts from an individual perspective before extending to others and therefore, Confucianism principles plays an important role in the society by ensuring that people lives harmoniously with one another (Yong, 2010, P.65-87).
Confucius principles are applicable to our society as they spread moral education throughout the society. With respect to litigation, the principles hold that everybody should be treated withy fairness and that there should be no favoritism. The principles play an important role in the modern times as they teach people that they should be guided by morality. The principles guide people to respect other peoples property. The principles argue that without rules governing property, chaos is bound to arise.
Confucianism principles advocate for sense of personal shame i.e. the Li principle. This principle is aimed at helping people to have moral shame and thus to act rightfully. This principle is important in modern society as it enables man to do just unto his fellow mankind.
Confucianism principles required that the government offices should be filled with men and women with creative judgment. This principle is applicable in modern society in that, it guides the authority to act properly in order to enhance the living conditions of the people whom they serve (Nivison, et.al., 1996, P.7).
Confucian Principles are used to enhance democracy in the world. The United States, Canada and other countries have applied the Confucian principles in ensuring that democracy is observed. This in turn has seen these countries achieve sustainable economic development and improved standards of living for their citizens.
Confucius focused his philosophy and life on how harmony can be achieved in the society. Confucius believed that maintaining proper among the members of the society was the key to peaceful coexistence.
He strongly supported core family relationships especially the relationships between fathers and their sons as well as the relationships between married couples. He believed that strong family relationships results to stability and in turn harmony would reverberate throughout the country. These facility relationships are applicable in the modern society.
Confucianism principles have been the driving force behind cultures of many nations around the world particularly China and Korea. These principles have been applied in many aspects among them in marriages, politics e.t.c. (Yao, 2000, P.56-57)
Confucius played an important role of shaping the modern society. His philosophical works are important as the concepts apply to our society both professionally and personally.
Confucius believed that peaceful coexistence among the members of the society depended on the relationships between people and thus it is important for people to love one another and also extend compassion, kindness and caring. Confucianism upholds that humanness is the key to a healthy society. For the world to survive and be free form any form of chaos, it is important that it preserve the Confucian teachings.
Reference List
Chung-Ying, C. (2010). Developing Confucian Onto-Ethics in a Postmodern World/Age. Journal of Chinese Philosophy, 37(1), 3-17.
Eng, P. (2004). Kungfu Basics. Tokyo: Tuttle Publishing.
Nivison, T., et al. (1996).The ways of Confucianism: investigations in Chinese Philosophy. Chicago: Open Court Publishing.
Rainey, J. (2010).Confucius and Confucianism: The Essentials. Hoboken: John Wiley and Sons.
Yao, X. (2000). An introduction to Confucianism. Cambridge: Cambridge University Press.
Yong, H. (2010). Confucius And Mencius On The Motivation To Be Moral. Philosophy East & West, 60(1), 65-87.
The thoughts and sayings of Confucius can be referred to as analects of Confucius. They enjoy readership from generation to generation. They also remain quite relevant to todays leadership. His teachings were quite phenomenon and applicable. Many of these teachings reflect on his life as a child. Also, most of his teachings are a reflection of his desire of how life should be in all aspects. This includes his views on leadership, social life and people.
He was against the leadership of the day. This put him in collision with the leadership of the day. He fled to another country. He served in the government of the day but for a short time. After returning, he set out his desire to pass down to his followers his teachings. Many people listened to the teachings of Confucius. He later died and his teachings enjoy readership in history lessons as classics as noted by Norden (45).
The teachings of this ruler, who was exceedingly revered in his reign during the Zhou dynasty, are quite applicable in todays world. Confucius advocated for a harmonious living between people. The power he said was in the people. Everyone, including the leaders was under the umbrella of proper morals, which he said, was the linen from which the peace of the country was to be made. He advocated for utmost integrity.
This is still practiced in china and all over the world. Confucianism is an excellent way to govern people as it recognizes their rights. It does not oppress any one. Leaders are accountable for their actions. There is no room for absolute power. It also encompasses even the most recent concerns of the current times like environment. Confucius advised people to live harmoniously with everything that were at their disposal, including objects (Norden, 13).
On the issue of development, he was categorical that it is morally unacceptable to grow on that frontier and ignore other frontiers like cultural growth. He solidly believed that both should be seen to mature together as they intertwine. At some point, he believed, the two will need each other and hence it would be best to grow simultaneously rather than individually. He ideally believed that the world is made in such a way that all should be in harmony.
Therefore, in his advocacy for this, he taught people to be kind, not only to their fellow human beings, but also to animals, plantations and all that existed within and around them. Confucius believed there is a need to uphold things that were cultural and ritualistic. These two were largely mentioned by in his teachings and writings. These teachings are other wise called analects of Confucius. During his time, the cultural state of china was greatly respected and people associated with their culture (Norden, 3).
Applicability of Analects
These teachings of Confucius are quite applicable in the current world. His fervent beliefs in matters like environment are a headache to governments at the moment. Most governments are grappling with the problem of global warming and it remains to be the most challenging governments affair in the next century.
Therefore, his belief that people should live harmoniously with the environment is manifesting itself big-time. He was also a crusader for transparency in governments and public institutions. This also remains quite a challenge for governments. This is especially true in third world countries. These countries are grappling with the problem.
His ideal style of leadership which vests power in people is still practiced the world over. It was the reason for revolutions that were witnessed thereafter the world over. This was because people wanted to gain the power. He also wanted people to live in peace and have constant realization of the environment in which they lived in.
Confucius believed that people should also uphold their cultures. Lack of that, Confucius reiterated, led to lost identity. This is quite true in many countries who keep trying to uphold their identity. This is in forma of many ways including setting up museums and cultural centers (Norden, 23).
Overall, the analects of Confucius continue to shape the leadership of the moment in many ways. His societal dimensions in teachings are quite manifest in the world. His presence is felts in all aspects on human living. The leaders of his time ignored his teachings and at some time threatened to jail him.
However, he still rules as his values and teachings are the basis of policy making and leadership style in many countries. Compared to leaders of Sayers of his day like Han Feizi, his teachings have continued to stand the test of time. He had workable ideas concerning leadership. He advocated for rules and regulations and laws. The law of a country, Han Fei believed, was the main determinant of her strength or perceived weakness.
Countries that upheld law were strong and those that did not were weak. The people in the country should be seen to have strict adherence to the regulations and laws that govern them. When the public is content with the legalism of a nation, the country, Han Fei wrote, grows on many frontiers including economic, political and social. When a country lacks in legalism, it crumbles on those frontiers and institutions are not respected. There is also public grief towards leadership which may cause havoc.
He also pegged the security of a nation, on a number of areas, to how lawful it was. He said that countries where the private sector is regulated and correctly subdued, there was notable growth. However, if the private sector was rogue and uncontrollable, the country loses meaning and many of its institutions crumble. He also applied this to external threats saying that any country, whose internal legal system was credible, appeared to be strong to its enemies. The reverse is true for any country whose internal legal systems are weak (Norden, 45).
In governing a country, Han Fei said it was important to have morals but they did not supersede the need for regulation. Regulation was the basis from which morality was born according to Han Fei. This is in sharp contrast with Confucianism and hence the reason why Han Fei was critical of leaders who employed during his time.
He also seemed to have a soft spot for leadership. He said that it was important for a leader to enjoy legal freedom so as to be able to govern. However, Confucius was of the opinion that leadership should be the initial demonstrators of good morals and hence punished first in case they contravened the same. In Han Feis opinion, this served the purpose of weakening them. During his time, there was little, or dwindling, regard for cultural ways of the Chinese according to (Norden, 47).
Han Fei also said that commendation was very important. Leaders should employ it and use often to motivate its delegations. When a minister does something good he should praised and honored. On the contrary, Han Fei said this should go hand in hand with chastisements.
Ministers who violate the kings orders should be reprimanded and possible relieved of his duties. However, his idea for chastisement was highly controversial. This includes torture, death and imprisonment. Commendation is in form of rewards, gifts and accolades. This style of leadership was very common soon after the death of Han Fei. The kings that ruled thereafter were very happy since they could easily pass on their helm to their family putting into consideration Han Feis easy ride to it.
Confucius advocated for a harmonious living between people. The power he said was in the people. Everyone, including the leaders was under the umbrella of proper morals which he said was the linen from which the peace of the country was to be made. He advocated for utmost integrity.
This is still practiced in china and all over the world. Confucianism is a great way to govern people as it recognizes their rights. It does not oppress any one like is the case in Han Feizi. Leaders are held accountable for their actions and there is no absolute power. It also encompasses even the most recent concerns of our times like environment. Confucius advised people to live harmoniously with everything that were at their disposal, including objects (Norden, 45).
Conclusion
Confucius was the father of Confucianism which is majorly practiced the world over. It is especially true in china. Chinese people revere Confucius for the manner in which he has shaped the politics of the nation up to date. Although he may have been unpopular with the leaders of the yester years, he is remarkably popular with the current leaders who look up to him for leadership ways.
He also remains to be the most popular. He spirit lives on and is manifest in the many ways his teachings affect people, both socially and leadership wise as noted by Norden (14).
Works Cited
Norden, Van. Confucius and the Analects: New Essays. New York: Oxford University Press, 2001.
Confucius lived in the Spring-Autumn period, which was an age of continuous warfare between states. Hence, his preaching finds a relation between causes of ills in society and ignorance of people about their place in life and loss of virtue by rulers. As he found differences between ruled and rulers, he did not believe in equality of human beings. Hence, it can be termed as the promotion of elitism, which prompted commoners to obey the rules of government. He supported his argument for the sake of social stability at the time of chaos.
The Master said, One who governs through virtue may be compared to the polestar, which occupies its place while the host of other stars pay homage to it. (Analects, 2:1) Confucius concentrates on virtue of rulers in order to establish harmony among the subjects. As he concentrates on virtue of rulers, one can understand that the rulers in period of Confucius did not have that virtue and fought among them for supremacy. He talks against depraved thoughts as follows, indicating that his intention is to remove evil thoughts from the rulers.
The Master said, In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence Having no depraved thoughts. (Analects, 2:2). Confucius principal intention is to ask people to abide by the law and wants the rulers to be the persons of virtue and character.
Diagnosis of Societal Ills
Hence, two important diagnoses in the above discussion are lack of virtue in rulers and the presence of lawlessness in societies that are frequently facing wars between different states.
Possible Solution from Confucius Thought
The first societal ill diagnosed is the lack of virtue and capacity in rulers. Through Confucius conversation with Zengzi, one can understand that Confucius is trying to reveal his intentions regarding the qualities of the ruled, yet stresses the importance of different duties of rulers.
Zengzi said, Each day I examine myself on three things: In planning on behalf of others, have I failed to be loyal? When dealing with friends, have I failed to be trustworthy? On receiving what has been transmitted, have I failed to practice it?
The Master said, In ruling a state of a thousand chariots, one is reverent in the handling of affairs and shows himself to be trustworthy. One is economical in expenditures, loves the people, and uses them only at the proper season. (Analects, 1:4-5)
Hence, Confucius used the context of doubt by Zengzi to tell his intentions about the duties of rulers to rule a country peacefully. He mentions attention to business and sincerity to reflect smooth transactions between people. Moreover, the phrase economy in expenditure indicates the need of austerity in rulers instead of pomp and gaiety in their activities. Moreover, according to him, a ruler cannot be just a fighter as the kings of the period of Confucius thought about themselves. He/she should be a kind person who assures the livelihood of people as well as their protection (The Analects of Confucius).
Outlook of Confucius
As per the situation in spring and autumn period of history, Confucius proposed a humanistic outlook that is against the abandonment of the world thus supporting perseverance and application of thought as well as knowledge. In the above course of humanistic outlook he supported the austerity and tried to preach simple living by saying that the important virtue for a ruler is not to feel discomposure even in the absence of recognition. Hence, the above aspect tries to develop patience as well as tolerance towards others (Analects of Confucius, Chapter 1). Moreover, he emphasizes virtue in rulers and by comparing a virtuous ruler to a pole star, which makes all the stars revolve around it. However, he insists on ruled being obedient and further clarifies that the obedience in the ruled comes from the virtue in the rulers. He further insists that the obedience in the ruled, which is a result of virtue of the rulers, is capable of making the ruled being shame about the wrong they committed. Hence, Confucius prefers the above feeling of shame instead of punishment proposed by legal system (Analects of Confucius, Chapter 2). In addition to that Confucius emphasizes ritual as well as propriety in rulers to avoid wars between them. The above aspect is for cultivating virtues in the rulers. He preferred sparing to extravagant in case of ceremonies and counted on sorrow rather than observances in case of mourning ceremonies. Hence, he tried to develop a sense of simple living that does not disturb others or tried to avoid the disturbance for the ruled from the extravagance of rulers (Analects of Confucius, Chapter 3).
However, the above aspects attracted criticism from legalists as there is no system to punish the culprits as Confuciuss theory is to avoid doing a sin. Though he supported filial nature for the ruled in domestic contexts, he suggested that nature for the rulers also to expend all their strengths for the welfare of the people. He demanded filial nature in the rulers as well as the ruled to maintain harmony in the society (Analects of Confucius, Chapter 8).
Laozis Solution for Chaos in Society
Laozis poetry finds its base in spiritual aspect that searches for eternal truth, which rejects material experiences. It agrees on existence and emphasizes truth by denying that. This can be understood from Dao De Jing.
The Way that can be spoken of is not the constant Way; The name that can be named is not the constant name. The nameless is the beginning of Heaven and Earth; The name is the mother of all things.
The meter in the above text focuses on alliteration and concentrates on equal number of words in each line thus giving a sense of rhythm to understand the concept. However, the concept of searching for a spiritual truth follows a way of abstract nature in learning about implications. In the following stanza, the abstraction of beauty finds emphasis for the sake of indicating the implication of ugliness. In addition to that the abstraction of good implies evil. Hence, Laozi emphasizes being alert to understand beauty, good and natural.
When everyone in the world knows beauty as beauty, ugliness appears. When everyone knows good as good, not-good arrives.
The evil implied can be compared to the frequent wars by the rulers in that period and good abstracted can be understood as lack of virtue. As lack of virtue in rulers resulted in frequent wars between different states, Laozi talks about attaining peace without action. Without unnecessary praise he wants to avoid contention thus indicating his opposition to war. Even the beauty do not need exhibition to avoid desire and thus avoiding the proud exhibition of valuables that result in the prevention of theft. Hence, Laozi preaches ascetic life for rulers thus asking them to rule like a sage. The above aspect in Laozis poetry indicates the lawlessness in the society and the necessity of weakening of ambitions by rulers that can find livelihood for the ruled instead of exploiting them. Simultaneously, Laozi talks about the lack of knowledge in people that leads to harmony. The narration appears to be that, the author is supporting the aspect of keeping people ignorant thus paving way for rulers being characterless. Hence, in the above context, Laozi talks about the way, which is limitless and thoughtless as he claims that one does not know where the way comes from. However, he claims that it comes before nature. After that he praises nature and indicates his respect towards it while living. Thus he asks to limit the desires.
Conclusion
As a whole, Confucius and Laozi support the virtue in leaders and obedience, submission as well as ignorance in the ruled as the solutions for the societal ills in their period. In the course of that proposition they even rejected the legality in the society and the laws to govern it. According to them, the laws and legality lead to limitless desires. Hence, they claim that the solution for the problems in society is to live according to nature. The rulers should rule virtuously when the ruled are ignorant. Hence, the spiritual nature, as well as the control of desires with the development of character, is the possible solution proposed by Confucius and Laozi for the societal ills in their period.
Bibliography
Yao, Xinzhong. Introduction to Confucianism. West Nyack, NY, USA: Cambridge University Press.
Both Mencius and Confucius were renowned Chinese thinkers whose theories played a significant role in the general Chinese history. Confucius was no doubt the most acclaimed philosopher Chinese has ever had. He was best known to be the founding father of the Confucian School of Thought, which would greatly influence social and political life in China (Tu 33).
The philosophical approach of Confucius, well-defined as Confucianism emphasized on core aspects such government as well as personal morality, justice and sincerity, and social relationships correctness. Mencius on the other hand, was the other authoritative thinker China has ever seen after Confucius. Just like his predecessor, Mencius was an itinerant Chinese sage and philosopher who was popular for his outstanding interpretations on Confucianism.
As the most outstanding thinker in the history of Confucianism, Mencius would formulate a detailed view of human nature, a significant subject which Confucius had failed to observe in his vast observations. This paper examines some of the ways by which Mencius philosophical theory would be different from that one of Confucius.
In real sense, both Mencius and Confucius didnt have same feelings or perceptions for the Chinese society. Confucius played a significant role of setting a thinking platform for other philosophers, such as Mencius whod come after him and who would use most of his theories to interpret their own theories and perceptions.
As it would be observed, Confucianism would end up becoming the ideology of the state in the course of the time when Han Wudi ruled the Chinese Empire. Confucianism was mainly based on humanism and its observation were clear that humans can be improvable and teachable in all manners through communal and also personal endeavor that would include self-creation and self-cultivation (Tu 18).
Menciuss theoretical approach, on the other hand, expressed views totally different from those of Confucius. For instance, about human nature, humans do share a common innate perfectness or goodness and either can easily be cultivated through self discipline or education or get squandered through negatives influences, but not to be lost altogether.
According to Mencius, people would come first while Nations and Empires would follow in the line. To crown it all, the Emperor would be the least important according to the views of Mencius.
This argument was actually not one of the friendly observations that would be certain to receive great acclaim from the Emperors and would definitely have to tolerate strong rebellions on tyrannical leaders of the Ancient Chinese society. Whereby Confucianism had required all civilians and officials to exercise utmost loyalty and respect on their leaders (Emperors), Menciuss views would be violating this observation in some way.
Another notable manner by which Mencius theory would be different from that of Confucius is that, Mencius was against the belief that human beings make up the sovereign. He however observed that, for one to be the Son of Heaven, they should follow the path of Ren Yi which was translated as honest and mercy.
This theory further asserted that, leaders and rulers should not only be honest and merciful to their subjects but they should also try to honest and merciful to people from other regions including rival nations and states. In this regard, people would not be the means for the mandate of heaven path and not the ends. However, since humans general well-being is taken to be the main foundation towards the Ren Yi path, people are one of the core factors contributing to the mandate of heaven.
According to Shun, what Mencius was trying to observe here was that, it is possible for one come to this world as a ruler but there is no way one can be born as a Son of Heaven (77). The Path to Ren Yi is the basis upon where the legitimacy of a monarch exists. Once a ruler happens to violate Ren Yi, then, they are observed to be simply rulers and tyrannies.
Confucianism, on the other hand, would observe a rulers legitimacy to come from his birth. In Confuciuss point of view, Zhou King will remain to be the son of Heaven in all cases. A new Son of Heaven can rise and start ruling only when the sitting King starts behaving in manners that dont define him a king.
In this regard, lowers and commoners would not be allowed rebel for this would break the Order of Rites (Li Jiao). A Son of Heaven would not be identified until by the people until they succeed, and in case they dont, they would not be regarded as Sons of Heaven. In Confucianism, you would be wrong to rebel if you are not the Son of Heaven. However, there is simply no way one will have to know this until their throne extends for several decades, without them having to rebel.
These actually are some of the notable differences that would be observed between the two philosophers in their influential theories. One can generally conclude that Mencius interpreted in his own thoughts whatever Confucius had observed, providing a deeper but often controversial meaning to his facts (Shun 54).
The philosophical concerns of both Confucius and Mencius have had a significant impact in the history of Chinese. In fact, no matter the differences that may exist in the perspective of these two great thinkers, their philosophical contribution to the Chinese societies have always formed part of the modern way of life followed by the citizens of China in their own concepts.
Works Cited
Shun, Kwong-Loi. Mencius and early Chinese thought. New York: Stanford University Press, 1997. Print.
Tu, Wei-Ming. Confucius and Confucianism. Confucianism and the family 17. 5 (1998): 3-36. Print.
Confucius, the founder of Confucianism, was a Chinese philosopher who lived between 551 B.C. and 479 B.C. He founded the school of thought, Confucian, which made much revolutionaries in the political and social arena of the Chinese people. Indeed, Confucius was a revolutionary leader who sought to liberate people from extremist Chinese leaders. Confucius was born in a humble background and remained unemployed for a long time.
However, at one point in his life, Confucius joined the government as a tax collector. The social conditions of the people living in abject poverty left him unsettled though working for the government. Contrary to the expectations of the Chinese people, this situation disenfranchised Confucius up to the point of leaving his government post. He embarked in the mission of preaching ethics and good moral standards to the leaders who has chosen the exact opposite.
He managed to hoard ample political power to create a new dynasty and agreed to work with the Zhou dynasty in the East. Later on, the states rejected his teachings but he returned home and continued his teachings. Nevertheless, his philosophies had spread near and far through disciples such as Mencius and Xun Zi who made sure Confucianism became a moral and political dogma- a revolution achieved diametrically (Confucius and Leys 1-14).
How was Confucius a conservative?
It is true Confucius and hence, Confucianism was a conservative religion that served to strengthen established institutions and hoary social dissections. So many scholars have agues on whether Confucius was a conservative or enterprising. For instance, in his teachings, Confucius called for a positive spirit in governance.
Additionally, Confucius highlighted more on the significance of morality and instigated the convention of recognition about history. Eventually, these ingredients of conservatism led to the development of a universal cultural psychology foundation of the Han Nation. On the contrary, the ethical visions of Confucius appeared to conflict the legalistic mindset. At one point, the imperial state employed Confucian values to maintain law and order.
In fact, even in imperial families, the Confucian values became imperative where children had to respect parents, be trustworthy to the government and respect other society members. Professionals had to remain loyal to their work for instance, teachers had to remain teachers and practice ethics in teaching. Undoubtedly, Confucius exhibited conservatism and sought to maintain the status quo where institutions and social divisions remain, as they were (Confucius and Leys 23-41).
How was Confucius democratic?
Many people do not share the view that Confucius was democratic. It simply instructed people to obey, for instance, children had to obey their parents just like wives to their husbands. The students had to remain students and obey their teachers and the subjects had to comply with the emperors.
Clearly, the expression of self was limited and even if one had contrary views regarding something, the views of the superiors were final. Thus, the system advocated for obedience and not democracy. In the modern society, Confucius has no place, as elitist social class has discovered how Confucius can deny people their human rights and fundamental freedoms (Chuan 20-21).
How was Confucius an elitist?
It is true Confucius was as elitist who wrote much and attracted many scholars into his school of thought. Although some scholars criticize his writings, Confucius came up with philosophies brought ethics and morality in the traditional China. We can compare Confucius elastic nature with the left wind ideology of the founding fathers of United States as both advocated for ethics and justice to all human beings. The theories of Confucius remained resonate and sired new ideologies and enhanced social theorizing (Confucius and Leys 8-22).
Works Cited
Confucius and Leys, Simon. The Analects of Confucius. (Paperback Edition). New York: W. W. Norton & Company. 1997. Print.
Chuan, Yang. Religion in Chinese Society, Berkeley: University of California Press. 1961. Print.
The Art of Being Human is one book that indicates to us that humanities can help us think critically and creatively and broaden our perspectives to enhance our lives every day. The book entails an incredible balance between instances of the daily global culture and the traditional masterpiece coverage. The book unravels humanity as a living technique. It is also organized in terms of themes ranging from morality, religion, love, happiness, life-affirmation, death, and freedom among others. These themes are associated with different life sayings. Among others is that Real knowledge is to know the extent of ones ignorance. This paper is therefore aimed at analyzing this statement in terms of meaning, challenging assumptions, and its pertinent factors.
Main body
Real knowledge is to know the extent of ones ignorance. This means that the best thing or idea that one can ever have is how little one knows. This has challenged many scholars who have admitted that not a single person knows everything; they acknowledge this by admitting that they also dont know everything. I would challenge my assumption of what the quote may be mean by asserting that the much an individual knows, the much they come to learn how much they are not aware of. This is evident even among the greatest scholars.
Some of the pertinent factors about the statement Real knowledge is to know the extent of ones ignorance, would include such facts as that not all the knowledge possessed in truth. There are an indefinite amount of things that may be known, but unless one becomes aware of the things they have never thought of, their wisdom and knowledge are not complete and would be termed wrong. I would say that knowledge is about what one is aware of and what one does not know. This happens especially when one does not know whether what they claim to know is true or not.
In my evaluation of the quote Real knowledge is to know the extent of ones ignorance, I would say that it expresses very profound and useful things to be aware of. It is also clear from the evaluation of this quote that ignorance is a refusal to gain knowledge and willful neglect. For instance, possessing thoughts and ideas of a racist without realizing that men are equal does not widen an individuals point of view to think of a vast truth.
In my own opinion of the quote about the truth of humanity, I would say that the definitive truth exists whenever there is no ignorance at all, that is to say when the consciousness and/ or perspective becomes one with everything that exists. For instance, in Buddhism suffering is considered a result of ignorance primarily and that enlightenment is liberation. Just to back the statement, Confucius says that Ignorance is the night of the mind, but a night without moon and star and that As the circle of light increases, so does its circumference of darkness
Conclusion
In summary, I would say that knowledge is something powerful, and having it ensures that we become deeply aware of the whole world and ourselves to the extent that we can identify the much and/ or far we can reach. Therefore the book The Art of Being Human helps us think critically and creatively and broaden our perspectives in enhancing our lives each day. It is therefore evident that this book entails an incredible balance between instances of the daily global culture and the traditional masterpiece coverage.
According to Confucius, a Junzi, or true gentleman, was a man of virtue. Confuciuss teachings explained the characteristics of a gentleman as a superior man, a man at his best, and a portrayer of authentic manhood. Meaning is added to the relationship between human beings, referred to as Jen by Confucius, by incorporating the idealness of the terms of human relationships (Chun-Tzu). Confucian gentleman comprises five major characteristics: humility, sincerity, graciousness, magnanimity, and diligence.
According to him, an individual who can practice all five of them can be considered as a superior man/ a portrayer of true manhood or put a gentleman. From the teachings of Confucius, there is no indication that a gentleman looks upon his endeavors and looks down upon those below him; but rather a gentlemans endeavors pull others towards him (Damrosch et al. 600).
Confucius says that humility and sincerity make others put their trust in a person. He states further that humbleness comes with respect; being magnanimous attracts many to ones side and getting along with ones subordinates you need to be gracious.
Confucius understanding of his relationship to others whether above or below him is pegged on the characteristics that refer to a person as a gentleman, a man of virtue. According to him, a man of this nature that encompasses all these characteristics is a force that can bring change to society and turn it into a peaceful environment, the state it was and is meant to be.
Another understanding of his relationship with others is found in his belief that each person within the society should act his/her proper part so that society would be better organized. He believes and states that the ruler of an empire should be a ruler while the subject a subject; the father should be a father while the son a son. This shows that he believes in everyone having a specific role to play and should not take up anothers role (Damrosch et al. 602).
Works Cited
Damrosch, David et al. The Longman Anthology of World Literature: The Ancient World, the Medieval Era, and the Early Modern Period. Canada: Pearson Education Canada, 2008. Print.