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 one’s 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 one’s 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 don’t 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 one’s 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 one’s 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 individual’s 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.
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 one’s parents (Jeffrey, 2006). Taking good care of one’s parents goes far beyond being obedient to them and performing one’s 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 son’s 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.
According to Confucius, a Junzi, or true gentleman, was a man of virtue. Confucius’s 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 gentleman’s 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 one’s side and getting along with one’s 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 another’s 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.
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 country’s history. When the teachings of Taoism, founded by Lao Tzu, preached returning to one’s 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 son’s 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 state’s 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 Confucius’s 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 world’s 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 analects of Confucius is an influential form of literature for the Asian society. This book was translated by Legge James in honour of the original work written by Confucius (K’ung Fu-Zi) who was a popular Chinese philosopher.
As translated by Legge, this book emphasises on the need to adhere to one’s traditions and above all, it advocates for acceptable human behaviour that is guided by virtues rather than laws “If they be led by virtue and uniformity sought to be given them by the rules of propriety… and moreover will become good.” (2:10).
Having lived from 552 B.C through to 479 B.C Confucius was very popular among the Asians as his teachings emphasised on individual integrity and good governance that was centred on good morals and ethics.
This write up is going to summarise the major themes captured in the book, critically analyse the contents of the book and its impacts on the Asian community before highlighting the major interesting concepts captured and finally portray the importance of the book.
Themes captured in the book
The central theme of this book calls for people to embrace humanity by virtue of being good. The book states that when an individual is good and has some sense of shame, then, and only then, can we say that, that individual is not guided by law but rather by good virtues.
The book also emphasises that an individual with good virtues is also in a position to influence the people around him to emulate his philosophy of good deeds. This is well illustrated when Legge translates, “He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it.” (2:1).
Another recurring theme in this book is the theme of obedience. The book has played a lot of emphasis on the need to obey our seniors, our rules and the governing laws. The argument presented states that, superior people in the society are more inclined to making rational arguments as compared to their junior’s “The superior man bends his attention to what is radical”(1:10).
Therefore, through obedience a chain of hierarchy that is very important in the Asian society is achieved. Such a hierarchy forms the root of acceptable human conduct as individuals are accountable to the system and thus they become submissive to the system.
This book also emphasises on family values that call for children to be loyal and devoted to their guardians. This therefore outlines the filial concept as translated by Legge “It is not being disobedient.” (2:6). The book highlights that being filial calls for truthfulness, faithfulness and being caring. Therefore to have a well balanced society, filiality is a necessity as it has a lot of bearing in achieving a harmonious society where everyone is respected and cared for.
Further, according to this book, human beings need one another in order to become empowered. And therefore, this calls for acts of kindness as translated by Legge “If the will be set on virtue, there will be no practise of wickedness.”(4:9). Empowering others calls for individuals who are self giving and kind enough to propel others towards achieving their individual goals and as such, the goals of the society.
The book believes in the ability of human beings to change and better their lives and the lives of those around them. In view of this belief as translated by Legge, Confucius calls for the society to embrace learning and the thirst to gain more knowledge.
Legge reports that without the dire need to gain knowledge, the society is subject to foolishness and ridicule as non amongst them will be in a position to balance their virtues for the good of all. Further, as illustrated by legge, with knowledge, the society is able to learn their truths “I do not open up the truth to one who is not eager to get knowledge, nor help out any one who is not anxious to explain himself”(7:20).
The book has greatly emphasised on the need for society to conform to guided traditions and beliefs. It has also emphasised on the need for young people to follow through the teachings of their elders in order to learn from them on how to conduct themselves and govern their properties.
The book is so adamant on the need to adhere to traditions to the extent that it does not advocate for individuals whose acts, words or deeds are contrary to what they believe in or what their traditions and society expects of them “Look not at what is contrary to propriety” (12:7).
Critique of the book
After a thorough review of this book, it was quite evident that unlike many followed philosophies or teachings that are based on the belief of a supernatural being or a creator, this book did not dwell on such ideologies but rather, dealt on helping human beings better govern their governments and the society at large. Further, the lack of a specific religious ideology in this book makes it more appealing to an audience that is not confined to the Asian Society.
The value and emphasis that the book places on the need to have a government and a society that is conscious of its moral and ethical standing, is admirable though not practical in this century. This is because; the teachings confine human beings to doing good deeds and working towards achieving a perfect being. The teachings do not tolerate mistakes and neither do they advocate for any human behaviour or conduct that is short of righteousness thus, questioning the practicality of the teachings in the society.
The fact that the book upholds traditions portrays the laxity on embracing change and advocating for creativity. The argument on sticking to traditions is not in line with the emergence of globalisation, where people are open to exchanging ideas, cultures, languages and strategies.
This is a global trend that has also captured the eye of the Asian society being addressed by this book. Further, conforming to what the society expects by making our decisions and leading a life that is in accordance to the teachings of our elders is a hindrance to proliferation of innovative strategies.
Impacts of Confucianism on the Chinese/Asian society
The philosophy of Confucianism has influenced the Asian society that firmly believes in the teachings of Confucius in various ways. For instance, over the years the Asian society has demonstrated strong family values that are enviable. It is also important to note that, the Asian society is among the world renowned communities that are keen on adhering to their traditions.
Of particular interest, is the adherence to Asian culture through dress code, food, teachings and rituals. All this are centred on improving physical, emotional and mental attributes. And as such, such traditions have continuously been passed down from one generation to the next.
Throughout the years, the Asian society has been governed through a hierarchical system as advocated for by Confucianism. This system stands for good morals and ethics. The governing system of the Asian societies recognises the elderly people as the stewards of the community as depicted in the book. It further advocates for accountability and integrity on the part of the leading fraternity. Therefore, this book has helped the Asian society shape the nature of their associations by placing emphasis on Confucianism teachings.
Impressive concepts captured in the book
While I was reading this book, there were various recurring concepts that were very interesting in terms of arguments translated by Legge. For instance the fact that Confucius was very concerned about being humane and provoking other people to follow through such teachings of kindness was very touching in the sense that he was crying out for humanity.
Further the diction that he uses to define filiarity “It is not being disobedient.” is rather impressive because he uses humour to capture the attention of the reader (2:6). The teachings on the importance of virtue towards achieving societal harmony were very realistic and thus compelling the readers to believe that they have a role to play therefore, making the book interesting.
The book’s emphasis on being respectful especially to our seniors depicted Confucius view of young people and what he expected of them “A youth, when at home, should be filial, and, abroad, respectful to his elders” 1:24.
Further it was very interesting to learn that the decisions that our senior’s make are based on their radical thinking thus linking them to the character of leaders. In addition, the book had other interesting concepts that are important and practical in any societal setting. This included the teachings on the need to be loyal to one’s self, family and consequently the state, and the need to be humble by speaking carefully.
Importance of studying this book
In conclusion, it is important to study “The analects of Confucius” as translated by Legge because it helps us understand the origin of the Confucianism philosophy’s and its implication to the vast Asian society. Further, the book helps us to understand the ideologies of former philosophers, their view of the society back then and their expectations on the same. The book also helps us to understand the importance of humanity as depicted through various generations.
A number of different schools promote education and Americans’ awareness of different cultures, peculiarities, and backgrounds that aim at improving human lives. This is why if people want to know more about one particular country, they can easily choose the school and get proper education. According to Confucius, knowledge may be defined in the following way: “when you know something, recognize that you know it, and when you don’t know something, recognize that you don’t know it.
That’s knowledge” (Freedman 16). Such definite and clear understanding deserves attention and recognition, and it is not a surprise that people are eager to create schools on such basis and share Confucius’ ideas all over the whole world. So many people are eager to become an integral part of Chinese culture and rely on the ideas offered by Confucius in order to get a chance to enjoy this life, evaluate ethical norms from another perspective, and clear up how to gain complete satisfaction.
Confucius Classrooms are characterized by many positive and powerful aspects that help to promote such schools in future: people are eager to learn different cultures and have a chance to study them from original sources that are available in Confucius Classrooms; the development of such networks does not prevent the development of other educational spheres; and finally, these schools represent a really high quality of Chinese language education in the United States of America.
Confucius Classrooms are one of the possible examples of how people organize their work and attempts to study Chinese culture, language, traditions, and cognition of this world. Confucius Classrooms turn out to be a good opportunity for different people to learn deeper Chinese basics.
The establishment of “58 Confucius classrooms in 81 countries” (Kavalski 88) seems to be a good proof that such schools are obligatory and interesting for people of different cultures. For a long period of time, Confucius Classrooms have been developed in many states, and one of the most successful examples is the Confucius Institute in Florida that aim “to develop closer ties with China through Chinese language instruction and cultural exchange” (University of South Florida para. 2).
Some people may wonder whether it is so important to develop such close relations with China and to spend so much time, money, and efforts in order to implement Confucius Classrooms.
Witness for this development, it is necessary to underline the fact that “China has always been a very important partner” (Brzezinski para.1) of many states in America and has always been a good example in the financial, economic, and manufacturing spheres. In order to learn and realize what makes this country so powerful and able to take leading positions, it is better to provide American students with a chance to gain proper skills and knowledge and to communicate with the representatives of this country at the proper high level.
The results of properly developed relations will be beneficial for both countries, and what is more important, Americans will learn better the ways of how China becomes so powerful and will be able to use the same ways to benefit as well.
The main point about all these Confucius Classrooms is that Chinese do not want to impose Americans study Chinese language and culture. What the representatives of these classrooms do is “developing the field of Chinese language teaching in American schools” (Asia Society para 1). If people want to study, they have such an opportunity; if people do not want to deal with a foreign culture and language, they are welcome to neglect the offers and be interested into those spheres that are necessary for them.
The most important argument to support the development of Confucius Classrooms is all about knowledge. When people are aware of something, they certainly know how to use this knowledge and what the outcomes of this awareness may be. China is a powerful country, and Americans have to consider its power and efforts to know its weaknesses and shortages.
Only in case American people are aware of Chinese efforts, plans, and abilities, it becomes possible for Americans to take the steps that are more serious and benefit from this knowledge. As a rule, human power is in human knowledge, and if these Confucius Classrooms help to enlarge the level of knowledge, American people should make use of such possibility and define how to become more powerful and better than Chinese people are now.
In general, Confucius Classrooms that are connected to Chinese-funded US education have a number of positive feedbacks and supporters. Due to a considerable number of these classrooms, many Americans have already got an opportunity to study Chinese language, culture, and all those historical aspects that make this country as powerful as it is right now.
Those people who want to know more about foreign country and the ways of how its success has been achieved should find the proposition to implement more Confucius Classrooms and change the way of how Americans think about Chinese people.
Works Cited
Adelman, Hacienda. “Chinese Gov’t School Grant Divides SoCal Community.” The Seattle Times. 2010. Web.