As Americans, we ridicule others based on their selection of clothing. We are snobby because of how much money we make or what we hold as an occupation. We chew with our mouths full of macaroni and curse when the soda machine is out of Pepsi. We could use some manners, or maybe just a reintroduction. Confucius thought is constructed on kindness and propriety, as well as holding the morally virtuous to be the ideal person. This philosophy exceedingly expresses value in benevolence, education, and the treatment of other people, but has hidden innuendos that would knock the petals off any flower child. In this reflection paper, I will dabble with how incorporating Confucius thought and practices would help in some areas of American society, …show more content…
If the notion of banning those comedians was a new law, I would probably cry myself to sleep every night.
Amending the Amendments Currently, the United States ranks first in number of prisoners. That is kind of depressing, isn't it? We like our jails full and our streets empty (empty of crime, of course). What is found in the emotional bluster of those prisoners hearts is the complete opposite of what the Confucianism concepts are: Jen (benevolence) and Li (prosperity). Jen can be understood as the good-hearten nature in human beings, and Li is the guide that is followed to ensure that the practice of Jen is appropriate. With the acceptance and performance of these concepts, all is well in the state. Li has a basis on five relationships: Sovereign to subject, parent to child, elder to younger brother, husband to wife, friend to friend. Should everyone fulfill their respective position in those relationships, all is well in the state. There is no much thought behind punishment because everyone is born into a moral atmosphere. If one does not know what greed is, do they even think about it? In this style of governing, to reign supreme does not entitle an advantageous power, but one who controls the order of the state to keep it in check. The position can be described as a Sheppard amongst sheep. With the preaching of happiness and kindness, this would only help the arguments
They want to emphasize individual virtuous behavior, both by the ruler and the ruled as well as highly recommending obedience and respect, “people should know their place, even under bad rulers.” Even the Han emperors decided to implement Confucius ideas after looking at their doctrine called The Analects. The book shows Confucian political value and social order which states that the aristocrats and the educated are of the highest degree, and then comes farmers, and finally, the merchants. Although both Confucianism and Legalism call for governmental hierarchy, Confucianism possessed an optimistic view of human potential while Legalists believe that a powerful government is necessary along with a carefully devised law rewarding for good deeds and punishing for bad
Earlier this week we focused on ancient eastern China during the Han Dynasty and the east asian philosophies that arose during this time period. We reviewed three great asian philosophers, Confucius, Lao Tzu, and Buddha. In class we also picked from a list of quotes from these three philosophers a quote they said that really resonated with us and wrote a descriptive essay on it and shared it in class for extra credit.
1) “The Duke of She observed to Confucius: ‘Among us, there was an upright man called Kung who was so upright that when his father appropriated a sheep, he bore witness against him.’ Confucius said: ‘The upright men among us are not like that. A father will screen his son and a son his father—yet uprightness is to be found in that.’” (Analects)
In restoring Confucianism to China, the Han government put their faith in the good of humanity. Under this system moral living by the people was paramount in the health of the government. The people were punished fairly (punishment fit the crime) for wrong doing but were encouraged to treat each other fairly, honor your parents, teachers, bosses, and governmental leaders. As an upper class, commoner or slave you were all important to the success of the government. Strength of the people and increased knowledge were stressed to create a more stable viable society. Each class of people had their place in the government and should not aspire to reach any
Xin Ren, Tradition of the Law and Law of the Tradition: Law, State, and Social Control in China 19 (1997). Although both of them exerted a deep influence on China’s state-building as well as on its moral and legal traditions, at the beginning, these two philosophies were bitterly opposed to each other, as they were based on entirely different principles. Id. Despite their differences, Legalism and Confucianism both endorsed the concept of the absolute monarchy. Id. China’s current has a legal system reflecting some aspects of contemporary civil and common law as practiced in the Western legal traditions; however, China’s legal system has often been based on Confucian philosophy, which accentuates social control through moral education and a juridical priority regarding coded law and criminal sanctions. Percy R. Luney, Jr., Traditions and Foreign Influences: Systems of Law in China and Japan, 129 (1989).
“Fish Cheeks,” an essay written by Amy Tan, emphasizes the importance of accepting once customs and surpass embarrassment. It relates the humiliation she went through as a teenager for Christmas Eve, when her family invites her crush, and his family to enjoy a Chinese traditional meal. The affection she had towards the minister’s son blinded her from seeing her families effort. Indeed, Tan was focusing on what others would think of her appearances and customs. The quote “Your only shame is to have shame,” is the lesson imparted by her mother, meaning she should be a shame of not accepting herself, her family, and traditions (Tan 111).
Reading T. R. Reid's new book brought me back to that conversation. ''Confucius Lives Next Door'' is aptly named. Reid, a longtime reporter and Asia correspondent for The Washington Post, has nailed his copy of the Analects to the mast. Drawing on the experience of his own and his family's life in Tokyo and other east Asian points, he has written a paean to what he terms ''east Asia's social miracle -- how the Asians have built modern industrial societies characterized by the safest streets, the best schools and the most stable families in the world.'' Asians, he holds, have ''a sense of civility and harmony that you can feel,'' and they ''achieved their social miracle primarily by holding to a
Reid, T. R. Confucius Lives Next Door: What Leaving In The East Teaches Us About Living In the West. United States: Random House Publishing Group, 1999. Print.
Firstly, Confucianism prized the rule of men over the rule of law; that is to promote harmony in the people over the interest of a ruler. If a ruler has appropriate personal conduct the government will be effective without needing to issue order. However, the ruler do not have the correct conducts, his orders will not be obeyed.
According to the Tao Te Ching 3, Laozi said people should not be praise man’s wisdom to avoid arguments between peoples and should not think highly of goods to prevent theft. The reason why the world is in such a disarray is that people deem highly of the wisdom, scholarship, and the goods. Laozi doesn’t like class society based on people’s difference in terms of ability. He dreamed of a society without rank. He tried to make an equal society. Historically, the Analects of Confucius has been often mentioned when supporting the absolute monarchy in feudal system. Sometimes it has been used by high class in order to hide a social inconsistent as justifying social hierarchy. The difference between two texts is that philosopher Laozi doesn’t support class-society but Confucius accented the hierarchical order. However, the true value of Confucius idea is based on politics of human. In other words, he emphasized that leaders should restore their humanity to avoid society disruption. To be specific, he expected the society to follow this phrase: “Lord should behave like a lord and his retainers should remain faithful to
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).
Chinese philosophy is dominated by a set of so-called Confucian values. These values, inherent in Chinese thought, were pushed forward by Confucius himself during his life time in an effort to propose a better, guided way of leadership. While Confucian values stress the naturally good nature of man, they stand in direct opposition to the writings of Han Feizi, a legalist philosopher under the first emperor of China. For the Legalists, the nature of man must be stressed as evil, and combatted under that assumption. Han Feizi and Confucius take two different stances regarding man’s true nature, and in these differing stances propose varying guidelines for how a state and its leader should act. Confucianism, under the belief of limited action,
Confucianism has easily been influential in the development of the Chinese state through history. In fact, the core ideals of Confucianism have evolved. Despite the harsh repression of Confucianism by Marxist revolutionaries during the second half of the twentieth century, Confucian values continues to be influential in Chinese society and recently, Confucian political philosophy has resurfaced again. In addition, the political ideas and social ethics of Confucianism can provide the basis for a new, functional form of government in China. Confucianism can be a viable political philosophy for China in the twenty first century because many intellectuals have turned to Confucianism to make sense of such social
Confucius thrived on the idea of self-cultivation towards becoming more fully human. He expressed this as being a long process that will take time and develop as one ages. This can be found in the Analect 2.4. He is describing the journey to self-cultivation as a long one as he is still going through that path at the age of sixty. Going towards to become fully human can be described as being attaining “ren”. Ren can be describes as humanness, regardless of one’s social status. In order to attain humanness/ren one must be fully devoted (Analect 1.2) “Exemplary persons devote themselves to the root…The root of genuine-humanity (ren)?” This stems from oneself. In order to attain ren the “Practicing of self-restraint and returning repeatedly to ritual propriety is the way to become ren.” (Analect 12.1) Confucius believed that li was sort of a “blue print” for ethics, mortality, and social order. And this was the key way to achieving ren. In terms of governing by means of li is the
The irrelevance of a static human nature that can be associated with Confucianism is one of the most interesting aspects of the belief system. Instead of the focus being on more of a definitional quality of mankind, the focus is more on the improvement of man on an individual level as well as the improvement of society in general. Confucius seems to definitely possess the ability to see human behavior on a scale that includes the broader ramifications that it can have on a society. For example, Confucius sees the accumulation of wealth as a counterproductive ambition that only detracts from one's character. A rich man may lie around drinking all day and not work on improving himself, his relationships, or the society in general. Therefore, any version of such self-indulgence is