Confucius was a respected Chinese philosopher and an influential politician who lived from around 100 BC (Jeffrey, 2006). The Chinese government as well as the neighboring countries fully accepted his ideas in that period (Jeffrey, 2006). His teachings and philosophies gave rise to the name Confucianism and they taught morality and good governance (Jeffrey, 2006). The LI concept in Confucianism encompasses the aspect of human interactions, nature, and material objects (Jeffrey, 2006). According to his philosophy, a person is complete when they acquire proper training on social behavior and norms taught by the elderly in society. The LI philosophy advocates for filial submission, righteousness, good faith, and loyalty (Waxman, 2012).
The Chinese people uphold this philosophy up to this day. The Chinese people have over the years grown in loyalty to their leaders and respect for the elders in the society. The main principle of the LI philosophy is that the body learns through choreographed physical movements (Jeffrey, 2006). Nonetheless, he respected other options like scholarly training where the mind learns through literature. Confucius insisted on a protocol where people know and respect each other according to their social positions. This means one should know his or her superiors and juniors (Jeffrey, 2006).
The Chinese Rites according to Confucius are important to set up effective governance (Jeffrey, 2006). The Ren principle on the other hand is about perfection. Confucius described it as seeing nothing improper, hearing nothing improper, saying nothing improper, and doing nothing improper (Waxman, 2012). He had a belief that humanity was good contrary to the believers and followers of other philosophies (Waxman, 2012). He argues that Ren is close to humanity and that anyone who seeks after it finds it (Waxman, 2012). This philosophy suggests that human interactions and love for humanity are the essences of humanness (Jeffrey, 2006).
Confucius described humanness as simply loving people and wisdom he described it as knowing people (Waxman, 2012). Li is an action that society regards as proper behavior while YI is the true and undoubtedly proper behavior. The Ren philosophy is mostly concerned with how two people relate to each other (Jeffrey, 2006). This means that it is more of an out and not an in expression. The Xiao principle in Confucianism is an act of showing respect and being obedient. Obedience, loyalty, and care towards parents show high levels of moral conduct (Jeffrey, 2006).
This philosophy suggests that a person should put the interest of his or her parents and older family members first (Jeffrey, 2006). This principle known as filial piety is a virtue of showing respect for ones parents (Jeffrey, 2006). Taking good care of ones parents goes far beyond being obedient to them and performing ones duty to make them happy. It goes beyond the family to the outsiders. A person must show love and respect for other people in order to give the family a good reputation in society (Jeffrey, 2006). A filial sons endeavors are to make his parents happy by taking good care of them when they fall sick, showing great sorrow when they die, and offering a sacrifice to them after their death (Jeffrey, 2006).
Jeffrey describes the Wen principle as the icing on the cake or some leisure activities that one does. (2006). Leisure activities may include music, art dancing, poetry, and others.
References
Jeffrey, R. (2006). Confucius. Web.
Waxman, R. (2012). How-to Practice Confucian Ethics. Web.
At the dawn of the Zhou dynasty, people were becoming more self-centered. Individual interests replaced the moral values of the Xia, Shang, and early Zhou dynasties. Relationships between the Chinese states also became much strained, and wars were a frequent issue. During this challenging time, great people started to make a significant change in the countrys history. When the teachings of Taoism, founded by Lao Tzu, preached returning to ones true Self, the philosophy of Confucius focused on high moral values. This paper aims to analyze the life and teachings of Confucius, as well as his significant impact on the history of China and the whole world.
Confucius came from a noble Kong family; his father was a military man. In the second year of his sons life, he died, and the family fell into great need. At the age of nineteen, Confucius married and soon took an overseer position at public grain warehouses. A few years later, he became a national teacher, and at the age of 30, as he already acquired his religious and moral beliefs. Many students gathered around him, his acknowledgment grew, and the noblest of the Chinese princes paid him high honors (Salowey 237). Confucius became the head of the Lu state, then Minister of Public Works, and finally Minister of Justice. He stood for the principle of good-heartedness and dignity in ruling the country, but the Emperor did not accept his philosophy. Thus, Confucius had no other choice but to resign that was when he made the decision to travel around China and share his philosophy.
During this challenging time, his political views were not accepted by the Chinese aristocracy. Confucius came back to his hometown and devoted himself to education. He established a private school and gathered many students around himself. His efforts gave tremendous results, and his teachings spread among common people, making Confucius remembered in history as the first and the greatest teacher in Chinese history (Roberts). The teachings of Confucius included four fundamental aspects: education, correct speech, and appropriate behavior, honesty and generosity, and righteousness. Confucius also created four main prohibitions: not to gossip, not to be stubborn, not to be self-willed, and not to show arrogance. If asked about personal matters, Confucius always used this opportunity to talk about virtue and moral values. He was a thoughtful teacher who cared for his students and passionately strived to pass his knowledge to them. When a student did not seem to catch a valuable lesson, Confucius patiently explained it to them and helped overcome the difficulties that appeared in their way.
Confucius saw the basis of human happiness not in personal improvement but, above all, in the states highest moral development and the family. He advocated for the absolute power of the monarch and the unshakable authority of the elderly and those of higher positions, but they, for their part, must be guided by humanity and justice (Upshur). The lower classes, in their turn, had to obey the state power strictly. Confucius believed that if every person, or even only the great ones of the world, lived by the rules of morality, human life would reach the limit of perfection. Confucius avoided such words as God and divinity, apparently out of fear, to give the reason for rude representations and personifications. He did not introduce religious dogmas, but only set morality rules, saying that the state could achieve the highest welfare and happiness only by an excellent example that the upper classes should set to the lower ones. Only in this way, in his opinion, could a simple person be brought to the path of truth.
Confucius made a significant contribution to education, as he was the first in China to make it accessible to common people. He had students, different in their social status: both rich and poor. Those from low backgrounds who truly wanted to learn from Confucius received the same educational opportunities as the rich ones (Roberts). He taught his students how to be kind-hearted and honest, showing it by example. His followers and future generations were deeply moved by his righteousness, generosity, humility, courtesy, and condescension towards others. The most famous written work of the great philosopher is the Analects of Confucius (Perkins). He is also considered the author of the classic work Spring and Autumn Annals. In the memory of generations, he remained the greatest teacher in Chinese history.
To sum up, during the life of Confucius, the upper classes did not want to accept his teachings, and he died disappointed, not hoping for the triumph of his ideas and for the improvement of society. But immediately after his death, his personality was raised to a real cult. People began to build temples in Chinese cities to his honor. The biggest ones were visited by pilgrims from all over China, whose most prominent scholars recognized Confuciuss philosophy as the only righteous path. This great philosopher was a person who made the most significant historical contribution to both the Chinese education system and the worlds historical heritage.
Works Cited
Perkins, Dorothy. Analects of Confucius. Encyclopedia of China, Facts On File, 1998. History Research Center, Web.
Roberts, Jeremy. Confucius. Chinese Mythology A to Z, Facts On File, 2004. History Research Center, Web.
Salowey, Christina A. Great Lives from History: the Ancient World Prehistory 476 C.E. Volume II. Salem Press, 2004.
Upshur, Jiu-Hwa Lo. Five Classics of Confucianism. Encyclopedia of the Ancient World: Prehistory to 600 CE, Facts On File, 2016. History Research Center, Web.
The teachings of Confucius form the basis of many political and social systems in China. In addition, other Asian countries have embraced the teachings of Confucius or Confucianism. In these readings, an overview of Confucius as a citizen, teacher, and politician is offered. These readings explore the most relevant teachings according to Confucianism.
The readings reveal that Confucius and his teachings became prominent in China and abroad even in the midst of other contrasting philosophies. In addition, the readings point out the fact that the teachings of Confucius have withstood the test of time several centuries after they were first propagated. This paper is a reflection on the readings about Confucius.
One of the things that are interestingly revealed by these readings is that the teachings of Confucius were able to rise above his personality. In most occasions, the teachings of philosophers are not able to go beyond their founding personalities. For instance, the philosophy of Confucius was later known as Confucianism. Confucianism is a philosophy that offers guidelines concerning peoples lifestyle and way of thinking.
These two aspects have little to do with Confucius personal traits and preferences. As a teacher, Confucius taught about a way of life that was feasible to people from all walks of life. According to the teachings, Confucianism does not alienate any social class or gender. Consequently, Confucius the teacher rises above Confucius the former aristocrat. In the course of Confucian philosophy, the teachings rise above the core abilities/inabilities of human beings.
The readings on Confucius also reveal that he was adamant about the attainment of virtue. For instance, Confucius used virtue to rank and categorize his students and disciples. Henceforth, Confucianism and virtue are intertwined. Almost all religions that are operational around the world today lean towards the element of virtue. However, unlike most religions Confucianism is built on the premise of human beings attaining virtue. In this regard, these readings place Confucius in the league of other famous prophets and philosophers in history.
It is important to note that Confucius teachings on virtue were later echoed in Christianity through Jesus Christ. Confucius summarized his teachings into two aspects; loyalty and reciprocity. On the other hand, Jesus summarized Christianity into two commandments; love and loyalty to God and love and respect to fellow human beings. Although Confucianism is several centuries older than Christianity, and both systems existed thousands of miles apart, there are striking resemblances between the two orders.
The simplicity of Confucianism underlines the superiority of Confucius as a teacher. From the readings on Confucius, it is apparent that the philosopher was able to simplify complex aspects of human life. For example, Confucius outlined that his teachings were not to be memorized but they were a matter of principal. This sentiment means that the teachings of Confucius are more understandable than debatable. In one instance, Confucius said that no person should seek life at the expense of humanity (Last name 27).
This simple statement underlines the role voluntary virtue plays in the life of human beings. In another instance, Confucius described a wholesome human being as one who is humane, wise, and brave. Therefore, the humaneness will eliminate anxieties, the wisdom gets rid of perplexities, and the braveness eliminates fear from human existence.
These readings offer insight into the life and teachings of one of the most relevant philosophers in the history of human existence. Confucius as the founder of Confucianism taught about a social, natural, and moral order. The readings also highlight the place of Confucianism among other global religions and philosophies.
Works Cited
Last name, First name. Confucius. Book Title, City of Publication: Publisher, Year Published. 15-33. Print.
Confucius is an important figure in the history of China. Scientists often argue about the date of his birth (Kaizuka and Bownas 42). He is respected for his morals and views of justice. He often gave lectures on different topics, and the ideas were written down by his students (Freedman and Clement 8).
They were later collected in a collection of books called Analects. Many wanted to follow his teachings. Ames and Rosemont state that his colleagues saw themselves as returning to the tradition and providing metaphysical underpinnings for the views of Confucius and other ancient cultural heroes (17). In other words, they wanted to expand the ideas that were first introduced by the philosopher.
Experience of Confucius
Confucius sums up his personal experience in this passage. He tries to explain to his students that life should be dedicated to learning if one wants to achieve the success in the future. The knowledge that is gained when someone is young can be useful later on, and it will help to make right decisions. He also touches the topic of religion.
Tian is one of the most important concepts in his teachings, and it symbolizes heaven. What is interesting is that Confucius thinks that a person changes every ten years and discovers something new. It is important that he explains the purpose of life in the last sentence. This passage is most likely one of the latest.
Four Disciples
This passage is about a conversation between Confucius and his disciples. The teacher wanted to determine which one is capable of managing a state and asked them a question. Answers were very different. Philosopher has smiled after the first one because the disciple was too ambitious. He liked the second answer much more because the disciple was confident in his abilities. The third one also did not satisfy Confucius because it focused on such insignificant things as caps and robes.
The teacher liked the last answer the most because the disciple has described the importance of rituals. The person that manages the state should make a spiritual connection with the people in the opinion of the philosopher. It is not explained why Confucius has agreed with the fourth student, and one has to figure the reasoning by studying all the books.
Confucius and Daoists
This story is about a disciple of Confucius asking Daoists for help that was later reported to the teacher. They did not want to tell the directions and were disrespectful in their answers. The teacher was extremely disappointed because he wanted to change the world to be more peaceful.
Daoists were against the political efforts of the philosopher and often criticized him and his teachings. The problem is the difference between their philosophies (Mattice 66). The difference between them is that Confucius accepted the beliefs of others and wanted to create a society where people are not disrespected because of their religion.
Conclusion
In conclusion, teachings of Confucius can be applied even to modern day situations and anyone can relate to his teachings (Yang 33). He expresses his opinion on different topics such as the meaning of life, religion, and politics. His way of thinking is extraordinary and hard to describe (Yu 12). Overall, this is an excellent collection of memorable passages that should be quoted much more often.
Works Cited
Ames, Roger T., and Henry Rosemont. The Analects of Confucius. 2nd ed. 2010. New York, NY: Random House Publishing Group. Print.
Freedman, Russell, and Frederic Clement. Confucius: The Golden Rule. New York, NY: Scholastic Inc., 2002. Print.
Kaizuka, Shigeki, and Geoffrey Bownas. Confucius: His Life and Thought. Mineola, NY.: Dover Publications, 2002. Print.
Mattice, Sarah A. Metaphor and Metaphilosophy: Philosophy as Combat, Play, and Aesthetic Experience. Lanham, MD: Lexington Books, 2014. Print.
Yang, Jie. The Political Economy of Affect and Emotion in East Asia. London, United Kingdom: Routledge, 2014. Print.
Yu, Dan. Confucius from the Heart: Ancient Wisdom for Todays World. London, United Kingdom: Pan Macmillan, 2010. Print.
Confucian philosophy had a great impact on development of many Asian countries. Japan was not an exclusion and the state governance as well as societal norms were shaped by Confucius ideas (Leidy 291). It is possible to trace the influence of Confucianism in Japan during the Nara period. Notably, Confucian ideas were spread through his famous Analects as well as stories from his life. Therefore, it is possible to analyze some concepts mentioned in Analects (which could have sprung out of particular events in Confucius life) to understand the way they were adopted in Japan in the 8th century. It is possible to focus on such concepts as benevolence, justice, peace, care and centralized power.
Five Principles that Affected Japan of the Nara period
One of the concepts central to Analects is benevolence. The thinker stresses that the ruler has to be solemn with people who will respect him, in return ( The Analects of Confucius 86). Clearly, this is a facet of justice. Japanese people who adhered to principles of Buddhism were eager to follow this simple convention (Bary, Keene and Tanabe 338). An episode form Confucius life revealed in a recent film Kongzi (2010) suggests that the thinker followed the principle. Thus, he saved a boy from those who wanted to kill him due to an old tradition as slaves had to be buried with their masters (Kongzi). Importantly, Confucius stresses, Benevolence is love for our fellow human! A ritual murder is still a murder& (Kongzi). It seemed natural that rulers should be wise and treat people rightfully.
Justice is another concept revealed in Analects. This broad concept is the central one. Confucianism is based on the principle of justice and Confucius taught that people should treat each other in a just way, since this is the basis of a prosperous country.
Peace is another important concept that is revealed in Confucius work. The thinker stresses that when there is peace there is no danger the ruler will topple ( The Analects of Confucius 90). When people do not die, there is prosperity in a country. Japanese rulers as well as elites understood that wars brought ruins and tried to avoid conflicts (although such efforts were often unsuccessful).
An important concept found in Analects is care. Confucius taught that people had to take care of more vulnerable ones. It is noteworthy that this care also expanded on the relations between parents and children. Japanese people were also quite eager to follow such principles that conformed to Buddhist rules.
As for the concept of the effective central power, Confucius revealed his admiration with an emperor as towering were his achievements ( The Analects of Confucius 39). In other words, the thinker stressed that centralized power (the power in one emperors hands) could bring order and prosperity to the country. This concept was well-accepted in Japan that was transforming into a centralized state (Collcutt 123). It is possible to note that the state developed rapidly during the 8th century and centralized power was one of impetuses of such development.
Conclusion
In conclusion, it is possible to note that Confucian ideas had a significant impact on development of the Japanese society in the 8th century. Confucius writings as well as some events of his life spread major principles of the new philosophy. It is necessary to note that Buddhism was practiced at that period and the two systems (Confucianism and Buddhism) shared a lot of principles in common. Therefore, the Japanese quite rapidly adopted major conventions of Confucianism.
Works Cited
Bary, Wm. Theodore, Donald Keene, and George Tanabe. Sources of Japanese Tradition. Cambridge, MA: Columbia University Press, 2013. Print.
Collcutt, Martin. The Legacy of Confucianism in Japan. The East Asian Region: Confucian Heritage and Its Modern Adaptation. Ed. Gilbert Rozman. Princeton, NJ: Princeton University Press, 2014. 111-157. Print.
Kongzi. Dir. Hu Mei. Beijing: China Film Group. 2010. DVD.
Leidy, Denise Patry. The Art of Buddhism: An Introduction to Its History & Meaning. Boston, MA: Shambhala Publications, 2009. Print.
Culture is an immensely complex concept, which has been discussed by numerous philosophers, thinkers, and social activists throughout the history of the human race. Despite the fact that there are various interpretations of this phenomenon, it could be stated with certainty that culture largely influences the social, political, and economic life of a particular country to a significantly broad extent. Moreover, it is also evident that different countries have different cultural values.
Historically, the difference between Western and Eastern cultural rites and customs has been widely recognized. It could be observed that in the majority of cases these two ways of organizing and maintaining a particular culture are considered in opposition to one another. However, another opinion is utterly expressed by various thinkers: Western countries can learn from the experience of Eastern cultures.
One of the proponents of this opinion is T. R. Reid, a well-known journalist, who wrote a book that captures his experience of living in Japan. The author focuses primarily on the role of Confucianism as the primary foundation on which social, economic, and political relationships in the country are built. The purpose of this paper is to give an overview of the most important concepts discussed in the book and then to elaborate on possible ways of applying these ideas to American society as a means of ameliorating it. As the book certainly provokes various problematic and controversial questions, a personal perspective on such matters will be provided as well in order to develop a meaningful conclusion.
General Overview of the Concepts Discussed in the Book
First of all, it is essential to summarize the principal ideas that are expressed by Reid. It is important to notice that the author writes from a highly personal perspective. His observations of the Japanese societal mechanism, which is largely driven by the principles and tenets of Confucianism, are based primarily on his experience of living in Japan in the 90s. Therefore, personal bias, which has both positive and negative impacts on the objectivity and credibility of the author’s observations, is evidently present in the book. However, the role of the personal bias will be discussed later, as it is essential to give an overview of the book’s contents first.
In the first chapter of the book, Reid gives basic premises on which the rest of his reasoning will be based. Before he and his family moved to Japan, Reid, as numerous other people in the same position, did not have the full idea of how different this country is from the United States (12). As the author describes his first impressions of the country, he mentions such aspects as uniformly dressed airport workers in Tokyo (as in opposition to casually dressed workers in America), Asian bazaars, which were colorful and fun, and where people sold exotic foods and other goods (13).
However, the most important discovery which was made by the author is that Japan, as well as other countries in the Asian region to which Reid traveled a lot during his stay, was on the verge of a global change in the world’s economy and political situation (13). The author argues that the Confucian principles, which largely impact the everyday lives of millions of Japanese citizens as well as citizens of China, Korea, and other Asian countries, is one of the most important factors that determine that global economic and political change.
It is proposed by Reid that there four principal areas, in which the application of Confucian tenets and principles is highly evident and impactful: criminality (including drug abuse), education, family (including marriage and children nurture), and the distribution of wealth. It is stated by the author that the rates of murder, rape, kidnapping, and other serious crimes are vastly lower in the Asian region than the comparable rates in the rest of the world despite the fact that the level of police presence is much lower than in the United States (Reid 16).
Considering the problem of drug abuse, it is possible to mention that the rates of drug-related crimes are also considerably lower in the Asian region. For example, in Singapore and China, such results are achieved by promoting a very strict, if not severe anti-drug policy (a person could be sentenced to death if he or she brings drugs to Singapore).
However, another approach is used in Japan. Instead of implementing strict policies, Japanese society decided to consider illegal drug abusers as people who should not be a part of society. The most famous example of such an approach is the 1998 soccer World Cup finals, in which Japan and Argentina should have played. However, when the Japanese government learned that Diego Maradona has a record of drug abuse, it was decided that the Argentinian team will not enter the country. Despite the disappointment about the cancellation of the game that numerous people awaited, the population of Japan generally supported the decision of their government.
The aspect of familial relationships is also highly important for Japanese people. It is widely accepted that divorce is a public humiliation for both people, and therefore the divorce rates are lower compared to European countries as well as the United States. Reid observes that the role of social attitudes based on the Confucian principles plays an immensely important role in regulating this sphere of life (arguably, it has more impact than legislative acts) (20).
Considering the aspect of parenthood and children nurture, it is possible to cite the statistics which are striking: in the United States, 30-35 percent of the total numbers of newborns are born to single mothers, while in East Asia such babies contribute to only one percent of the total numbers of newborns (Reid 21). Thus, it is apparent that the family is an immensely strong and significant concept in Japan and other Asian countries. It could also be added that the performance of Japanese school students in math and science tests is better than in the rest of the world.
Finally, it is essential to touch upon the aspect of the distribution of wealth. As it is pointed out by Reid numerous times throughout the book, the equality of opportunities creates the environment in which nearly every person could achieve success if he or she puts in enough effort. By the way, tables with the word “effort” are common in Japanese schools. This fact exemplifies the importance of this idea for Japanese society.
Also, the Confucian cosmology refuses the concept of original sin, implying that every person is initially good, and thus could be an efficient member of society. In particular, the Five Basic Loyalties of Confucianism is the foundation of which Japanese society is built. These Loyalties include hierarchical relationships between the ruler and citizens, husband and wife, parent and child, older and younger siblings, and older and younger groups of society in general (Reid 153). Thus, society is built on the basis of mutual respect, which is an immensely important concept for the Japanese.
How Could the Ideas from the Book Be Applied to the Contemporary Personal and Social Lives
It is difficult to get a profound grasp of all the ideas that were expressed in the books as they are numerous. However, the previous section proposed an overview of the most important ideas that were discussed by Reid. I decided to categorize the author’s observations into four spheres of interest intentionally. The reason is that I consider that the application of Japanese cultural values, which are based on the tenets of Confucianism, could significantly improve the life of American society.
Perhaps, one of the most important lessons that could be learned from the Japanese experience is that the societal structure should possess a strong sense of unity as well as mutual respect. It could be observed that American society could be vastly described as individualistic, which is arguably one of the underlying reasons for the current problems in the country. On the contrary, Eastern societies are considered to be collectivistic, and this aspect might be an important factor for the quality of the societal structure.
Conclusion
In general, it is possible to state that Reid made an immensely important difference with his book. Despite the fact that he writes from a solely personal perspective, which makes some of his observations biased or not objective enough, the general idea that is expressed in the book is highly engaging. In conclusion, it should be mentioned that the book by Reid had a vast positive impact on my understanding of the contemporary multicultural world.
Work Cited
Reid, Thomas Roy. Confucius Lives Next Door: What Living in the East Teaches Us about Living in the West. Vintage Books, 2000.
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 Earth’s 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 person’s 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 humanity’s 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, Plato’s 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 Plato’s authoritarian views and claimed that Plato’s conception of the State “eliminated any feeling of individuality”, which is ultimately essential for human development (ChrashCourse, 2016). Aristotle’s philosophy did not endorse liberalism or individualism. Still, he considered that Plato’s 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 debate—which opens the door to new ideas—we must be in the company of other people, each with their own opinions. He added that another aspect missing from Plato’s 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 person’s 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 Aristotle’s 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 china’s 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 Fei’s 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 king’s 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 Fei’s 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 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 today’s 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 today’s 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 Fei’s 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 king’s 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 Fei’s 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.