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Essay on respect in educaction
Essay on respect in educaction
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More handpicked essays just for you.
Essay on respect in educaction
Essay on respect in educaction
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Lao Tzu and Machiavelli have different perspective on how a leader should lead, one believes in a compassionate leader while the other believes in a cunning leader. These seemingly contrasting ideas can be combined to form an effective leader. Lao Tzu’s idea of a compassionate leader is compatible with Machiavelli’s idea of a cunning leader, because these ideas are complementary. For a leader to become respected and praised, one must be compassionate to one’s subjects. A leader must try to act for the benefit of the citizens, one must have empathy towards the people.
Seth Marshall Professor: Messersmith Comp 2 2/22/16 Different Leadership Styles All people have different opinions on how a leader should handle things. Such as war, people, poverty, and even themselves. Both Machiavelli in “The qualities of the prince” talks about on how a prince is supposed to be a leader and that good leaders must learn not to be convenient or compassionate to keep stability. Lao Tzu in “Thoughts from the Tao-te Ching” believes in having a silent leader so the people will do what he wants them to do and fill like they are not being guided.
2. What is Confucius 's argument for virtue? They want to have a good leader and have faith on people and want people that follow rules. Ji said," What is killing good for?" Master knows that people will learn from that and will remember what they did wrong
As Gandhi once said, “Be the change you wish to see in this world.” By trying to make a difference, one individual can make an extreme impact on society, as proved by Gandhi and global history. Both impacting leaders, the Reformation’s Martin Luther and the Qin Dynasty’s Shi Huang Di make decisions that change the course of global history. Luther and Qin both lived in a society filled with disunity and corruption, hence why both decided to make a change. In Qin Dynasty, Qin Shi Huang Di uses Legalist, harsh values to govern the country, in order to unite China.
Confucianism enforced harmony, between people while legalism enforced strict following of rules. For confucianism was built on the belief that harmony results when people in society accepted their place in their lives. However, Legalism was built on the fact that all humans are more inclined to do the wrong thing instead of the right thing due to the motivation of self-interest. Confucianism is described through the five key relationships: father to son, elder brother to younger brother, husband to wife, elder friend to younger friend, and ruler to subject. But legalism was described
Born in a transitional period in China’s history, the work of Lao Tzu, called the Tao Te Ching, was a radical work of unconventional wisdom for leaders and working class alike. He envisioned a set of truths advocating a natural way of behavior based on instinct. The philosophical musings are intentionally contradictory, using memorable phrases and hypocritical rhetoric to encourage reflection of ideals. These 81 proverbs have inspired numerous works of both Eastern and Western origin, sparking scholarly debate since its inception. The difference in the Western and Eastern interpretations comes into conflict occasionally because of Western views of honor being a singular code of conduct contrasted with Eastern beliefs of attaining a goal
Confucius and his disciples believed that people had a natural sense of empathy and that we owed it to one another to be kind to each other. This is a really big belief in modern society as well. We are taught as children that we should be kind to one another and care of one another. This has been a teaching throughout the centuries of human existence, and this isn’t just mentioned in the writings of Confucius and his disciples it’s also in the writing of other literary works as well. The Bible tells it reads to, “Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you,” (Ephesians 4:32).
This book is the first, published in 1997, of three projected volumes examining Confucian-Mencian ethical thought by Professor Kwong-loi Shun. This book is to explore the possibilities of the text (Roetz, 1999, p. 385) and to study the reflective ethical thinking of Mencius with subsequent references to and comparisons with that of other early Chinese thinkers such as Confucius, Mo Tsu, the Yangists and Hsün Tsu, through assessing and analyzing traditional and contemporary interpretations of the Meng-tzu in commentaries and translations. By ethical thinking, the author means thinking about how one should live; a conception of the ethical life or the ethical ideal is an answer to this question. Due to the separation from the more philosophical
Confucius sounds Aristotelian when he states, “The virtue embodied in the doctrine of the Mean is of the highest order,” (Analects 46). Moreover, Confucius
Although both Confucius and Mencius have a lot in common with regards to governance, the two do have varying opinions on certain matters such as the legitimacy when rulers are overthrown, and the relationship between the ruler and his people. In precedence to coming up with policies and administrative measures, one has to first consider the issue of human nature as it plays an essential role in the development of a state 's political system. In the Confucian philosophy, the belief is that goodness is innate in humans and that everyone shares this same trait [子曰：“性相近也，习相远也。”] (Analects, 17.2). Mencius further elaborated on this doctrine by stating that it is mankind’s natural tendency to be kind to others, just as water would naturally flow downwards (Mencius, 6A2).
That is to let go and follow the Tao and do only what is absolutely needed so that the people can learn and make their own rules. Lao-Tzu believes that when a governing body complicates itself with laws and be involved in the livelihood of its people too much, it would have adverse effects. This is because their actions draw the people’s attention to disheartening conditions like crime, war, and poverty. Therefore, Lao-Tzu says the Master should leads with humility by understanding that they are no different from the ones they govern and act from below the people, as to not appear overbearing while being sensitive to the people’s interest. The people follow the Master because they do not feel constricted and feels free to choose their way (Verse
Rose tells the reader some of the actions students take towards their education, students have slack off, get into fights and they party in other words they are becoming into troublemakers. Teachers should provide their education without any problem to help students learn teachers need to
I had the pleasure of visiting with Mrs. Cooke’s fifth grade class during my clinical experiences. Mrs. Cooke has a great rapport with her students and has very little difficult actively engaging students in learning. One of the “takeaways” from my visit references the students’ and teachers’ commitment to the principles of “The Leader in Me”. From a school-wide perspective, East Elementary School does not practice the traditional positive behavior interventions. Instead, the administration has adopted the ideals and principles behind “The Leader in Me”.
The diversity of student backgrounds, abilities and learning styles makes each person unique in the way he or she reacts to information. The intersection of diverse student backgrounds and active learning needs a comfortable, positive environment in which to take root. Dr. King continues by explaining, “Education which stops with efficiency may prove the greatest menace to society. The most dangerous criminal may be the man gifted with reason, but with no morals.” From back then to today’s society, kids are failing because they lack those morals that they need to succeed.
A significant feature in Confucian tradition regards the concept of “xiao”, or filial piety, a virtue of respect for one’s parents and ancestors. Recently, this concept has obtained increased interest, as many are analyzing possible interpretations and meanings to various Confucius passages. This paper discusses more specifically the motivation or reasoning behind some acts of filial piety, arguing that a son’s filial actions stem from basic human nature versus lying within moral uprightness. The discussion begins with a survey of existing views on the topic before introducing the crux of the essay and possible objections. One particular controversial passage portrays a conversation between the governor of She and Confucius.