Confucius%20(Kongzi%20??)*%20(551-479%20BCE)

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Confucius (Kongzi ??)(551-479 BCE)
Family name Kong Personal name Qiu ? Kong
Fuzi Master Kong Confucius Latinization
of Kong Fuzi
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The ancient State of Lu
Thats where Confucius was born spent most of
his life.
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Confucianism originated in China, but its
influence spread to Korea Japan over the
centuries.
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Confucius Biography

• He lived during the later part of the Zhou
  Dynasty, a turbulent period. 
• Most of his sayings are in the Lun Yu (??
  Analects)
• An argument can be made that Kongzi was the most
  influential human being who has ever lived, if
  influence is measured by the sheer number of
  people who have lived their lives in accordance
  with his vision and teachings.
• During the Han dynasty, the Confucian exam system
  solidified Confucius place in history for almost
  2,000 years.

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Confucius Biography

• Confucius did not care for the life of the
  "practical" men (fishermen, farmers, etc). But he
  openly accepted disciples from all ranks, if they
  were willing to study and work.
• In his day centralized government had broken down
  and feudal lords acknowledged only nominal
  allegiance to their King or Duke. 
• Rule went by heredity, however, as the period
  went along, it was thought that a ruler should
  have the mandate of heaven, tianming ?? and if he
  did not, then there was a right to rebel.
  Consequently, the merits of a ruler gradually
  became more important.
• Confucius intended to train rulers and future
  rulers called shi?? or ru ? . The number of his
  disciples was 24.
• He wanted to return to a golden age of the
  ancient sage kings Yao and Shun in which he
  thought that the social order functioned with the
  same effortless harmony of the natural world.

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Filial Piety (Xiao ?)(devotion to reverence
for parent,elders,rulers)

• 1.2 A young person who is filial and respectful
  of his elders rarely becomes the kind of person
  who is inclined to defy his superiors, and there
  has rarely been a case of one who is disinclined
  to defy his superiors stirring up rebellion.
• 2.7 Nowadays filial means simply being able to
  provide ones parents with nourishment. But even
  dogs and horses are provided with food. If you
  are not respectful, wheres the difference?
• 4.18 In serving your parents you may gently
  remonstrate with them. However, once it becomes
  apparent that they have not taken your criticism
  to heart you should be respectful and not oppose
  them, and follow their lead without resentment.
• 4.12 You must always be aware of the age of your
  parents. On the one hand, it is a cause for
  rejoicing, on the other for anxiety.

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Self-cultivation (xue ?)

• 1.4 Every day I examine myself on three counts
  in my dealings with others, have I in any way
  failed my duties? In my interactions with
  friends, have I failed to be trustworthy?
  Finally, have I in any way failed to put into
  practice what I teach?
• 5.10 Zai Wo was sleeping during the daytime.
  Kongzi said, Rotten wood cannot be carved, and a
  wall of dung cannot be plastered. As for Zai Wo,
  what would be the use of reprimanding him?
• 5.27 I should just give up! I have yet to meet
  someone who is able to perceive his own faults
  and then take himself to task inwardly.
• 7.8 I will not open the door for a mind that is
  not already striving to understand, If I hold up
  one corner of a problem and the student cannot
  come back to me with the other three, I will not
  attempt to instruct him again.
• 7.22 When walking with two other people, I will
  always find a teacher among them. I focus on
  those who are good and seek to emulate them, and
  those who are bad remind me what needs to be
  changed in myself.

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Reciprocity (shu?)

• 5.12 What I do not wish others to do unto me, I
  do not do to them.
• 12.2 Do not impose upon others what you yourself
  do not desire. In this way, you will encounter
  no resentment in your public or private life.
• 14.34 What do you think of the saying, Requite
  injury with kindness Kongzi said, With what,
  then, would one repay kindness? Requite injury
  with justice, and kindness with kindness.
• 15.24 Zigong asked, Is there one teaching that
  can serve to guide for ones entire life?
  Kongzi replied, It is shu ?.

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Goodness (ren ?)

• 1.3 A clever tongue and fine appearance are
  rarely signs of a good character.
• 4.1 Choose to live in the neighborhood where the
  people are good. If one does not dwell among
  those who are good, how will one become good?
• 13.24 Zigong asked, What would you make of a
  person whom everyone in the village liked?
  Kongzi replied, I would not know what to make of
  him. Zigong continued, What about someone whom
  everyone in the village hates? Kongzi said, I
  would still not know. Better this way those in
  the village who are good like him, and those who
  are not good hate him.

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Li - proper conduct (?)

• Confucianism is a relational ethicnot based on
  abstract rules or a calculus of consequences
• The Five Constant Relationships
• parent-child
• husband-wife
• elder sibling-younger sibling
• elder friend-younger friend
• ruler-subject
• Click Here or enter this URL for a video on the
  Five Relationships
• http//www.youtube.com/watch?vNn7grjTpcNA

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Junzi (??)

• 4.5 If the junzi abandons ren, how can he merit
  the name The junzi does not go against ren even
  for the amount of time required to finish a
  meal.
• 4.15 The junzi understands what is right to do,
  whereas the petty person only understands how to
  make a profit.
• 12.16 The junzi brings out the best in others,
  and never the worst.
• 14.27 The junzi is ashamed if his words exceed
  his actions.
• 16.8 The junzi stands in awe of three things
  the will of Heaven, great persons, and the
  teachings of the sages.

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Ruling (weizheng ??)

• 2.1 One who rules through the power of virtue is
  like the North Star it simply remains in its
  place and receives the homage of the lesser
  stars.
• 2.3 If you try to guide the common people with
  coercive regulations and keep them in line with
  punishments, they will try to avoid punishment
  but have no sense of shame. However, if you
  guide them with virtue, and keep them in line by
  means of morality, they will have a sense of
  shame and develop self-control without need of
  coercive laws.
• 4.14 Do not be concerned that no one has heard
  of you, but strive to become a person worthy of
  being known.
• 12.19 The virtue of a junzi who rules is like
  the wind, while that of the petty person is like
  the grasswhen the wind moves over the grass, the
  grass is sure to bend.

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Principal Contrasts Confucian and Western
Political Theory
Western Theory Government based on a Social
contract Policies implemented by rational
cost-benefit analysis for the majority Social
goods distributed Impartially all persons being
Equal Minimalist laws designed to Prevent harm
and injury, and Maximize liberty/freedom Governme
nt structures kept in Check by balance of
powers The people choose their governmental
rulers By democratic means of suffrage
Confucian Theory Government is fiduciary,
based on trust Xin ? Policies implemented by
like-mindedness of community Social goods
distributed On the concept of communal
shareability Laws designed foster the process
of humanization of all in the community Governm
ent structures based on self-rectification and
correction Rulers are chosen by their merits
government by intelligentsia, scholar-officials
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The End