...Nothing in the canon of early Confucians directly corresponds with the concept of a person.[1] Yet, the philosophical content of their works seems to commit Confucius and those who followed in his wake to various implications about persons. Three recent thinkers have been especially important in trying to specify the features of a Confucian theory of the person. Herbert Fingarettes’s Confucius: The Secular as Sacred is roughly of the same vintage as John Rawls’s A Theory of Justice, and while it is a much more slender volume, it has had within its sphere a similarly far-reaching influence.[2] In the wake of Fingarette’s work, two other important essays were produced in honor of Fingarette: “Rights-Bearing Individuals and Role-Bearing Persons,” by Henry Rosemont Jr., and “Reflections on the Confucian Self: A Response to Fingarette,” by Roger T. Ames.[3] Each of these thinkers sees Confucius as offering an alternative understanding to the received Cartesian view of the person. In each case, the Confucian stance on the person is interpreted as being overwhelmingly social as opposed to the western view, which is characterized as being impossibly individualistic. Against these three currents, I will argue here that the Confucian understanding of a person is not so alien to western understandings, and I will use the seminal piece by P.F. Strawson on persons to demonstrate this.[4] Since I will refer to it throughout the treatment of the other authors, I will begin by briefly specifying...
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...Tackling the Confucian culture Culture is something that we cannot build or demolish in one day. It takes a long time to change our Confucian culture into a Christian culture. If it is difficult to establish the system for the lay ministry in one day, it is even more difficult to change the Confucian culture. It is a problem that has to be resolved by time. Culture comes from the viewpoint of value that asks “What is good?” We must establish a value system in the church with a Christian viewpoint, which obviously is better that that of Confucianism. Now, among the Confucian teachings, respecting authority is a good value. This is a Christian value as well. It certainly is a problem when someone loves exercising his authority. Yet we...
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...Confucian Relationships Andrea Guadiana REL/133 January 31, 2014 James Kirk The ideal person according to Confucius Confucius was an outstanding thinker, educator, and philosopher. He believed that a superior man is threefold. First of all, the ideal person is virtuous and free from anxieties. Second, he is wise and free from perplexities. Third of all, he is bold and fearless. Morality was the most important subject for Confucius. He stated that the ideal person was one who learns to live their life within the parameters established by heaven. Confucius believed that the ideal person should follow five basic concepts or virtues. The first of these is Ren, or compassion. Ren is considered to be the highest virtue on Confucianism. Ren has to do with human-heartedness and compassion for others. It represents the ideal relationship among humans. The next concept is Li. Li is the ritualistic means by which humanity’s potential is achieved. Confucius believed that Li was the principle that kings embodied the laws of heaven and the regulated expression of human nature. It is a code of conduct. Li also refers to well defined relationships with love for others, loyalty among friends, and respect and benevolence for rulers. Li involves moral discipline. The third concept is Xiao. Xiao refers to respect for the family and reverence for parents because life comes from them. Honoring the parents can be shown by protecting one’s body since it was given to him by his parent’s. Xiao...
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...Seoul Journal of Business Volume 10, Number 1 (June 2004) Transformation of Korean HRM based on Confucian Values Jong-Tae Choi* College of Business Administration Seoul National University Abstract This study aims to find out the role of the Confucian family value in the process of the transformation of Korean HRM and IR in a hypercompetition period. I analyzed the characteristics and the transformation of Korean companies’ HRM as well as the core value system of Confucian familism. I suggest that a successful transformation of HRM in Korean companies requires an interplay between two factors. First is the genetic factor based on traditional Confucian culture of Korea (i.e., the DNA of Korean HRM), of which its advantages must be respected and preserved. Second factor is an adaptation ability, which modifies its own core competency and routine through an interaction with the environment. Korean HRM stands at a turning point now. The Korean economy is facing a hyper-competition in the global market. To survive, Korean companies have to improve their competitiveness. Also they must solve the problem of seniority-based HRM of Confucian values that hinders their competitiveness. To confront an inevitable transformation of the management system, Korean companies tried to solve the problem by bringing in a rapid growth process of North American HRM practices. But, unanticipated side effect has occurred in this process. As American HRM was uniformly adopted, traditional teamwork...
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...Strengths and Weaknesses of Islamic, Confucian/Asian, and American Civilizations In “Children of Dust” by Ali Eteraz and “Confucius Live Next Door” by T.R. Reid I explore the strengths and weaknesses of Confucian/Asian, Islamic, and American civilizations. In “Children of Dust” the author, Ali Eteraz (Abir ul Islam), tells the story of his youth and his attempt to navigate through the world as a traditional Muslim. According to Abir’s mother, his father made a mannat (covenant) with Allah “that if his first child was a boy, he would be raised to become a leader and servant of Islam (Eteraz 5).” The story of his birth and father’s promise filled him with a deep reverence for Allah, so he decided to devote his life to God. “I noticed that many worshippers had calluses on their foreheads and ankles from a lifetime of prostration and sitting on folded feet. Those were marks of piety that I wanted to develop as well. Thus, instead of praying on the carpet inside, I took to praying in the courtyard of the mosque, on straw matting that was hot and rough. During prostration I rubbed my forehead on the mat until it became raw (Eteraz 41).” At a very young age Abir was very devoted to his faith. He trained himself to pray faithfully every day. He paid special attention to every detail that went into prayer in order to prove his devotion. It is common among individuals of the Islamic faith to spend their life proving their devotion to Allah. Muslims are known for maintaining...
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...Buddhist and Confucian, for example their worship of deities. Buddhists worship celestial beings while Confucians believe in one god. The use of statues and picture are common among the Buddhist while it is permitted with Confucians but not as common. The clergy among the Buddhists are monks and nuns who follow the teachings of the Buddha while Confucians clergy is made up of sages and bureaucrats which are less united for one purpose. Buddhists like to practice training such as morality, concentration and wisdom. Confucians visit temples and practice quiet sitting to meditate. Women have an equal meaning among the Buddhists while men are the inferior sex in Confucians. Buddhists main goal of religion is to be enlightened and be released from the cycle of rebirth and death while religion among the Confucians is to simply have a structured society. Buddhists only goal in salvation is to reach nirvana, to let go of their desires, cravings and attachments while Confucians reach salvation by faithfully observing the ritual, propriety and etiquette, love between parents and children, displaying righteousness, honesty and loyalty. Buddhists worship in monasteries, nunneries, and temples while Confucians only worship in temples. Marriage among the Buddhists is seen as a social convention and more of a personal concern rather than a religious duty. Confucians view marriage as a social order between man and wife. Buddhists follow the teachings of Buddha while Confucians follow the...
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...change that, for no one could live under such circumstances. They combined Legalism, a philosophy that order came before everything else, and Confucianism, which changed major aspects of how government should be. Gao Zu, the first emperor of the Han dynasty, created a new sect of advisors who were Confucian scholars. He created this new form because “he believed the government...
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...and Daoism The treatment of Confucianism and Daoism are seen abundantly throughout The Chinese Maize Murders. Many social values of Confucianism are portrayed through Judge Dee, the hero of the novel. The novel portrays the Confucians as having rulers with impeccable intellect and knowledge. The Daoist is viewed as people that do not value thought and education,” Knowledge is bad because it creates distinctions.”( Craig textbook, pg 54) This is supported by the Dragon and Worm analogy in the story. The novel ultimately endorses the values of Confucianism. This is exemplified through the main character Judge Dee and is supported by the fact that the three main conflicts of the story are solved by Confucian thinking and reasoning. The relationship between these two philosophies is seen as Confucianism learning from the thoughts of Daoism. Judge Dee is the ideal Confucian. He rules with rich morals and deeply thought out justice. The Confucian idea that the smartest men should rule is shown through Judge Dee. He is a brilliant man that uses his wit and knowledge to solve case after case. He uses violence when he has to but he prefers to outsmart his opposition to resolve conflict, just as the thoughts of Confucianism state. He demonstrates the Confucian ideas of proper conduct, compassion, generosity and righteousness. Throughout the story he holds up to these morals in every occasion. The Judge and his men are forced to use violence when they are surprised by people with clubs...
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...Chinese philosopher of the late Ming, early Qing dynasties. Wang Fuzhi inherited and further developed the materialism of his predecessors and established the system of Simple Materialism. He believes that the world is material; material is primary and eternal. Zhu Xi (1130 – 1200) was a Song Dynasty Confucian scholar who was the most influential rationalist Neo-Confucian in China. His synthesis of Neo-Confucian thought long dominated Chinese intellectual life. He assigned special significance to the The Four Books and emphsized on the investigation of things (Gewu), and the synthesis of all fundamental Confucian concepts. Zhu Xi (1130 – 1200) was a Song Dynasty Confucian scholar who was the most influential rationalist Neo-Confucian in China. His synthesis of Neo-Confucian thought long dominated Chinese intellectual life. He assigned special significance to the The Four Books and emphsized on the investigation of things (Gewu), and the synthesis of all fundamental Confucian concepts. Huang Zongxi (1610 – 1695) was a Chinese thinker during the latter part of the Ming dynasty and the early part the Qing Dynasty. Huang was well-known for being one of the first Neo-Confucians to stress the need for constitutional law. He also openly advocated the belief that ministers should be openly critical of their emperor; and that rulers held a responsibility to their country. Huang Zongxi (1610 – 1695) was a Chinese thinker during the latter part of the Ming dynasty and the early part...
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...Darren D. Pasha Professor Aron Bederson English CMP 280 10 December 2014 Confucius , Confucianism and the confused Confucius was legendary. According to Chinese tradition, when Confucius was born there were forty-nine marks of his future greatness on the his body, and on his chest were the visible words, “he will point out, he will act, he will decide, he will accomplish the times”. Confucius, whose actual name was Kong Qiu and courtesy name, was Zhongni, lived between 551 and 479 BC during the late years of China's Spring and Autumn Period (770- 476 BC). He was born in the city of Qufu, which was located in the ancient Chinese state of Lu. A great thinker, educator and statesman as well as one of the most learned people of his time; Confucius was also the founder of a school of moral doctrine that encourages "justice" and "peace," known today as Confucianism. The philosophy of Confucius emphasized personal and government morality, correctness, of social relationships, justice and security. Confucianism has a decisive influence on traditional Chinese culture. Later generations honored Confucius as "the sage of sages" and "the teacher of all ages." Confucius exposed the well-known principle “do not do to others what you do not want done to yourself”, an early version of the golden rule. Confucius taught more than 3,000 disciples, regardless if they were rich or poor. Those who really wanted to learn were all accepted by Confucius as his disciples and...
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...The Ethics of Koreans Don Baker In Korean Spirituality, I outlined the tremendous variety of spiritual beliefs and religious practices found among the Korean people today, and showed that over the centuries spirituality on the Korean peninsula has grown ever more complex and diverse. By the beginning of the 21st century, Koreans could choose among a wide variety of options for expressing their spiritual yearnings and pursuing their spiritual goals. They had available to them a broad range of both institutional and informal approaches to addressing their core spiritual concern of transcending the limitations of existence as an independent, autonomous individual, as well as for tackling various unpleasant side effects of such an existence: mortality, sickness, poverty, and loneliness, to mention just some of the obstacles human beings inevitably face as they navigate the turbulent passage from birth to death. Koreans can turn to their folk traditions, to various forms of Buddhism or Christianity, to Confucianism, to new religions, or to other organizations promising them help in their spiritual quest to overcome the frustration, uncertainty, confusion, and even boredom that can result from not having a clear picture of what their role is in this world they live in, why they are here and what will happen to them after they die, or of how they can cope with the multitude of unforeseen intrusions into their personal mental and physical space that are unavoidable as long as they are...
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...about Western culture and influences soon spread through Korea from China. Intellectuals play a key role in voicing out their thoughts and opinions during this time of change, in which affected their writings on the position of how open they are to Western influences. Sin Hudam and Ikh’yon are similar in their writings in that they are against Western ideas and influences that go against Neo-Confucian teachings; between Ikh’yon and Chi Sogyong there is a contrast in their viewpoints with Ikh’yon believing that outside influences such as Western influences...
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...Contemporary Confucianism REL 133 March 11, 2014 Confucianism The system of thought known as Confucianism has its roots in the teachings of the Chinese scholar Confucius, who lived over twenty-five hundred years ago. Confucius devised a set of guidelines for individual moral development and for creating a harmonious, orderly society. During the early twentieth century, Confucianism lost its dominance in the political and educational systems of China. Throughout the modern era, the moral teachings that form the heart of Confucianism have continued to shape the attitudes and behaviors of millions of people worldwide.(Coogan, 1998) The contemporary issues can be understood by examining the common characteristics of Confucianism and other eastern religions, analyzing the interactions between the modern world and Confucianism, and studying how those interactions influence Confucianism and the modern world. Common Characteristics Among Eastern Religions Confucianism, Taoism, and Buddhism are three religions that make up the essence of traditional, Chinese culture. While all three religions have differences, the religions also share fundamental elements such as purpose, principle, and teachings that have created a strong and long lasting way of life for the Chinese culture. When comparing religions a person can deduce that all religions have a purpose and follow a specific set of rules, guidelines, and traditions. The vessel that leads each individual to their ultimate purpose...
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...Convergence of the Confucian Ethics and the Rituals: Examining the Esthetic Culture within Li Ye In Christopher Kwon A&I: Confucius and His Critics Professor Seungjoo Yoon November 21, 2014 Confucius remarks, “In referring time and again to observing ritual propriety (li), how could I just be talking about gifts of jade and silk? In referring time and again to making music (yue), how could I just be talking about bells and drums?” There is an implied intersection between arts and ethical morality in Confucian thoughts. The arts allow one, a particular student, to enrichment of self-cultivation, observance of the esthetic aspect of the ritual propriety, and the development of an artistic expression of the self- that is subject to ethical and moral questions; therefore, artistic work such as the traditional Chinese calligraphy (though not music) is an exhibition of Confucian moral quintessence that embody one’s character and the corporeality. The Analects place a great deal of importance on ritual propriety and the practice thereof. More specifically implicated within this context is the appreciation of arts such as music, poetry, and archery. To the extent to which Michael Nylan and Thomas Wilson elevate Confucius as the “Exalted King of Culture,” the cultural and artistic aspect of the rituals is significant in Confucianism. In defense of his fervent advocacy of the esthetic culture, Confucius refers to the Zhou Dynasty that “looked back to the Xia and Shang Dynasties...
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...minds of Chinese scholars and lay citizens alike, as people thrived off of philosophical thought during the 5th century and dispersed its message quickly. The longevity of the Qing dynasty, which lasted from 1644 to 1912, demonstrates the crystallization of governmental and social institutions through the adherence of piety and hierarchy laid out in Confucius’s Analects. This societal harmony, however, was perturbed by the ever-expansive Britain in the late 1800’s, who began to smuggle large chests of opium in order to promote global trade and to receive silver from China. Lin Zexu, a confucian scholar and administrator, was sent to the only port in Canton by the Daoguang Emperor in 1838 to eliminate all illegal trade of opium, for he was already renowned for his role as a provincial administrator in Hubei. Lin publicly renounced opium for its effect on the Chinese masses and epitomizes Confucian ideology at play because his public displays of destroying opium were clearly aimed at pushing out British influence and maintaining the Qing legacy. As a result, Lin Zexu’s exaggerated take on the suppression of opium offended Britain’s capitalistic motives of free trade and triggered the Opium War in 1840....
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