Essay on Confucious

Another difference, I believe, is the close relationships between friends and family. The family is close enough to inter-marry which provides a strong basis for their intimacy. Shen Fu also talks about the help that he receives from friends and family in the form of housing, food, and money to help out in anyway they could. Shen Fu’s brother-in-law was more than kind and in desperation was almost asked for more help but Yun declined his endeavor by saying “It’s better to ask for help from a friend, than a relative”. I think that this really expresses the opinion of the time, in that, it was/is embarrassing to ask for monetary help from your family and the majority of this was alleviated by asking a personal friend.

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

The first Confucian Virtue Jen represents inner moral behaviors, compassion, love, humanity, and virtue. Mr. Matsuda-san lives the life of jen by sacrificing his life to preserve jen, for his consideration of humanity towards others, and that he seek to extend jen towards others. As for Li, this concept of Confucian Virtues, is the value that includes good manners, and the proper behaviors of acting. There is a part in the book where the neighbor Mr. Matsuda-san comes by to say that the noise their son is making is a meiwaku offense, however the way he goes about it is with very good manners. When it comes to hsin it deals sometimes with sympathy and empathy, but primarily it represents issues of faithfulness and sincerity. In the book there is a part regarding how the author came back to Japan when is old neighbor from Japan sends a letter saying this will be his last one he will be sending out. The author realized that there was a problem and he needed to go see his old neighbor Mr.

These Buddhist and Taoist principles mention are the backbone forming Li Mu Bai, but represents the basic antithesis to Jen Yu actions and reactions despite her skills of fighting. Instead of moving in harmony with the flow of chi she rebels against it. In the sequence there is a moment when they are both atop a bamboo stem and Jen Yu is trying hard to unbalance Li Mu Bai, but he looks at her with this pure innocent smile. He seems so calm and in balance with nature, because he and nature are both one. That affirms the Taoist and Buddhist beliefs. While, Jen Yu seems frustrated, unfocused, and unbalance.

A: Some religious practices and customs that are mentioned are: ceremonies held for the seven goddesses who protected virginal maidens, which, in Mrs. Chen’s (back then, Lai Fong) case, was the last time she prayed with her mother; wearing a golden amulet that was “opened … to the light” by monks of the Shaolin Temple to ward off evil; and bowing in respect to the student who helped her. She also blamed her past life for her misfortune and gave to the beggar because she believed that the gods viewed compassion kindly. Her actions and perspective of things shows us the way she was brought

8. In what different ways did Japanese and Korean women experience the pressures of Confucian orthodoxy?

Traditions & Encounters: Chapter 8, page 185: “Confucius emphasized personal qualities like ren, li, and xiao because he believed that individuals who possessed those traits would gain influence in the larger society...only through enlightened leadership by morally strong individuals was there any hope for the restoration of political and social order in China” This quote demonstrates the main three principles that Confucianism was based upon are what Confucius believed would better society. These principles would create a stronger government, leading to better policies, and a stronger sense of unity in the people.

Sometimes, life provides us with a challenge of either conforming to two ideologies or forgoing one and upholding the other. Being able to be both a Confucian and a Christian depends on how one weighs the similarities and differences of either part. It is well-acknowledged that both Confucianism and Christianity are significant. Their teachings have aided to form the value systems of Eastern and Western and cultures, which have navigated millions of people in behavior, spirit, mind, behavior, and relationships. Going through their doctrines, we can discover something in common. Nevertheless, if we take a direct look, we can see that the whole structures of their philosophies are completely different. The composition is aimed at

According to Reid, a few of the major “Confucianism” ethos and practices involve ‘Ren’, ‘yi’ and ‘li’ which represents the concept of ‘altruism’ along with clear depiction of the humanness for other individuals (Reid 29-66).

     Confucius’s counsel and guidance recorded in The Analects instilled wisdom when they were first recorded and continue to provide a thought provoking analysis of life and the checkpoints that guide it. The Master’s commentary on restraint, diligence, decency, and citizenship are well intended and relevant. Politics and the role of government also come under scrutiny as Confucius offers his insights in bettering the organization of power. His proverb-like admonitions use clear examples of everyday life allowing them to be understood and easily digested. Confucius’s own eagerness and willingness to share goodness he experienced makes it easier to apply and practice in one’s own life.

Availability and understanding of available information by an individual was taken as a very important treasure. The issues that Confucius taught to be followed were not entirely scientific learning but rather the study of the consecrated contents and the tenets of good worth and propriety (Oliver, 1985). An additional element which he held high was the control of proper example. The heroes, heroines and great people that existed were greatly exemplified by Confucius. Confucius did this by persisting on the scrutiny of the conservative models. Many of his well recorded aphorisms are tributes of his considered men of high caliber. Confucius trained his supporters the significance of constantly welcoming the rectification of personal liabilities. To further assist in the creation of an upright moral fiber, he cherished a particular amount of strength of will. He acknowledged the threat, particularly in the youthful, of falling into unwanted behavior, so he persisted on eradicating the push for uncalled for reassurances (Ferguson, 1972).

According to Confucius, cultured Chun-Tzu personal qualities are responsible for yourself, not for the praise of others, ready to reflect on negligence, strict self-blame, resolute and enterprising, self-improvement. Chun-Tzu is not the purpose of self-liberation, but it is for the benefits of people, save the world, to establish human relations and moral order. The famous golden rule was also developed under the Chun-Tzu concept “Do not do to others what you do not want done to yourself (Reid)”. This is an important principle of Confucius way of treat others. Confucius said means people should be treated as a reference to their behavior towards others.

We have covered the general accounts of human nature found in Confucianism and Taoism in light of the historical backdrop of the Period of Warring States. Use your responses to the following general questions below as an opportunity to refer either to the Smith text and accompanying assigned scriptures(s), Smith video(s) on China, Confucianism, and Taoism, or any additional material covered in class. Look ahead to the next question on the chun tzu in order to plan on avoiding repetition of answers verbatim within each essay if there are areas of potential overlap.

However, there is a way to become a gentleman which also known as chun-tzu. A way to become a gentle man and become a fully mature person involves attaining virtues. Ethics is judged based on human relationships and is seen by through Jen which involves treating others the way you would want to be treated. By focusing on Jen one has to be also focused on Li which involves one’s own behavior because an individual’s actions affect another person within their society (“The Main Concepts of Confucianism”). To transcend the human condition one must change their behavior and become more benevolent.

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,