Confucianism And Virtue Analysis

Worthy Emperor, I have respectfully considered the system of rewards and punishments in Confucian society and I present my thoughts concerning this subject. According to Confucian principles, punishments and rewards should only be used when the situation warrants it. It is important that all people understand the moral consequences of their actions. The Master said, “Guide them by edicts, keep them in line with punishments, and the common people will stay out of trouble but will have no sense of shame. Guide them by virtue, keep them in line with the rites, and they will, besides having a sense of shame, reform themselves” (Analects, 2.3). Those who rule solely with punishments do not reflect the teachings of Confucius.

For example, the Analects of government, sage, virtue, and manners give a sense of teachings and positive philosophies to follow in order to become a good ruler and obtaining and giving respect. While the Classics and ideals of popper conduct, political peace, moral power, love and ideal humanity help to reinforce the Analects by giving an ideology of a humanism. As Confucian gives words of wisdom of establish a community who should act only when necessary, use knowledge for the benefit of all, and to live in peace in order to developed a stronger culture. Confucius gives the Chinese people a focus on the cultivation of virtue and maintenance of ethics, creating a community of righteousness and moral disposition to do good and how one should act in a community. Overall, Confucianism is a source of values, the social code of the Chinese, and a substance of

Western and Confucian Ethics have many differences, starting with the concept of ritual practice. Early in Ames writing he states, “There are variable degrees of personalization in ritual practices, and the roles they establish are hierarchical. These roles form a kind of social syntax.” (Ames, 200) In order to understanding ritual practice, the five bonds in relationships in hierarchical order are ruler to ruled, father to son, husband to wife, elder brother to younger bother and friend to friend. Once you understand the significant of the hierarchical roles more enlightenment come in understanding the ritual life of the Chinese. Further Ames says, “Ritual preserves and transmits culture. Ritual socializes a person and makes one a member

This theory’s major belief was to put the needs of family and society first. For example parents owed children love and children owed their parents honor. Husband's owed their wives support and wives owed their husbands obedience. People who had skills for government were allowed to try to become part of government. Even though Confucius had not so many followers he won some every now and then. A solution to creating a peaceful society was Confucianism. (Spielvogel 288).

Confucianism discuss their role in Chinese society by empathy for suffering, pursuit of morality and justice, respect for ancient ceremonies, and adherence to traditional social relationships, such as those between parent and child, elder and younger sibling, husband and wife, and ruler and subject. Stressing that the deference to age and rank that is at the heart of the Confucian social order brings a reciprocal responsibility. For example, a king’s legitimacy depends on the goodwill of his people. A ruler should share his joys with his subjects and will know his laws are unjust if they bring suffering to the people. Confucianism had a profound impact on

East Asia culture is composed of two main religious traditions of Daoism and Confucianism. These two traditions seem to be completely opposed to each other but if we take a close look at both we will notice that they share some equal values. Even though East Asia has a couple of different religions and traditions they are all called worshiping. Chinese people are known to be worshipers since 2000 BCE, especially worshipers of the natural world that holds a cosmic energy.

Confucius made detailed rules on how behavior should be. This behavior system showed mutual respect, generosity, honor. Strong family bonds, a deep sense of personal duty to society, and worshipping their ancestors. The belief system also supported the idea that superior rulers, fathers, brothers, and other men were naturally worthy of respect. As it turns out Confucianism was much more about rules for the government much rather than religion.

The paper discusses both the Confucian moral theory and virtue logic in broader perspectives. The Confucianism looks at moral thoughts as a broad aspect of morality in our society. This is the reason why Xinzhong Yao argues in his book that morality can only start with individuals. The author outlines Ren as one of the primary moral principles which help the individuals for self-establish thus also establish others. The Confucians hold a strong belief that morality is constant for everyone and that it is not one of the things a person can choose to do or not do. One of the founders of Confucianism is Mencius that poses some questions with regards to morality. He argues that everyone who is morally upright has ever experienced a force of

From the Analects, the viewpoints and values of Confucianism towards human nature mentioned prior are made clear. Confucius urged ethical and virtuous behavior, and believed a responsible government was a moral obligation of mankind. Such values are readily observed in the Analects, such as in the quote, “The Master said, ‘If a minister makes his own conduct correct, what difficulty will he have in assisting in government? If he cannot rectify himself, what has he to do with rectifying others?’” (Analects 13:13). Another excerpt from the Analects that exemplifies Confucius’s perspective of moral conduct driving humanity is as follows: “The Master said, ‘Guide them with policies and align them with punishments and the people will evade them and have no shame. Guide them with virtue and align them with li and the people will have a sense of shame and fulfill their roles’” (Analects 2:3). This first part of this quote will be important when we analyze the main beliefs of Legalism. Lastly, there is no better example of the universality of Confucius’s attitude towards human nature than in the “golden” rule. When Confucius is asked if there is a concept that can be taken as a guide for the

Jen is a central value of Confucianism, sincere, forgive, attention to the Forbearance. Jen is the most basic virtue, reached by self-cultivation. Confucian Doctrine of Beauty and treat the person has two aspects, cultivating the most fundamental, is the starting point of Confucianism, "for oneself" of the school. A gentleman is a moral person, the highest state is benevolent. Confucius highest realm of human individuals is a potential saint, in fact, never-ending learning sanctification, saint realm unattainable. Gentleman can learn poetry and six arts, practice is essential and can practice, learned in the text, and know more news, in order to practice morality. Gentleman should both benevolence and courtesy, in order to practice benevolence,

When implemented in their society, there is no doubt that they grasped Confucian conservative beliefs into their moral standards and practices. In their education system, they were accustomed to the idea of dedication, obedience, and loyalty, due to behavioural control and motivation; in their economic system, the local and national economic system was transformed into a conservative capitalist society run by Confucianism; and finally, in their social system, they created social order and divisions among equals, while respecting elders; all conservative values and practices of originating from Confucianism. Morally, whether this standard of living is right or wrong, is dependent on the individual and his or her moral values, but what can be stated is that Confucianism and its ideologies have shaped China into a conservative

Eastern Asian history and tradition is deeply rooted in study of the mind, body, and soul. On the other hand, ancient East Asian Confucianism also emphasized the importance of structure and order in one’s personal life, as well as, in a nations governing body. East Asian Confucianism was a deeply metaphysical belief system that spent a great deal of time analyzing the intangible aspects of one’s spirit and how ones actions in the earthly realm will affect their time in the afterlife and the continued lives of the family everyone inevitably leaves behind. East Asian Confucian practices were mainly merit based allowing for, at the

This article is going to talk about the eastern philosophy- filial piety in Confucian virtue in contemporary Asian society, and the shift in philosophies along with moral obligations and social expectation from Eastern to Western Worlds. Provide a better understanding of factors influence Chinese immigrants’ aged care decision and the transition of developing a cultural adaptation role for family caregiver after the placement of elderly parents into an institutional

(Brodd 257) This ideal model of a man improved an individuals moral conduct while still improving social relationships. help those reach their potential of good moral and social order. Confucis was very optimistic about humans and their potential to be good and do good to others. It was only a matter of acknowledging it on their own where individuals and rulers to cure the corruption of society. In the Articel “Junzi or the Exemplary Man: An Introduction to the Confucian Gentlemen.” Thus established that cultivating oneself also led to the well being of a community and stated “Here, we have to understand that Confucian political philosophy puts great (or even greatest) emphasis on leading by example. When the rulers are just and upright, so shall the common people be; when the rulers are corrupt and without virtue, the same happens in the realm of the common

Benevolence is not practiced among humans was the finial flaw Confucius diagnosed. People are not compassionate or empathic to others as they should be. And therefore society writhes. Confucius suggested a very important rule: “A benevolent man helps others to take their stand in so far as he himself wishes to take his stand.” Essentially, we must do to others as we would want done ourselves, or the negative form; do not do to others what we would not want done to ourselves. Once again, the self-discipline principle shines through. Confucius was confident these principles would diminish much of the pain in the world.