“The goal of Confucianism was to achieve a just and peaceful society” (2). This shows what Confucasiam wanted to have. According to Confucianism, there are five basic relationships between people In the book, Bower states, “According to Confucianism, there are five basic relationships between people: ruler and subject, husband and wife, father and son, older sibling and younger sibling, and friend and friend” (2). This explains the five basic relationships for Confucianism philosophy. People in the five basic relationships had to act nice.
Confucianism not only is the skeleton of ethical and social teachings in
The third is younger and older siblings, older sibling were supposed to be considerate toward their younger siblings and in turn the younger sibling are supposed to be respectful to their older siblings. The fourth is friend and friend, the confucianism categorize this the same as the older and younger sibling relationship. The last relationship is father and son, fathers are taught to be kind to their sons and sons are taught to be obedient and listen to their fathers. Confucius also called Kongzi or Kongfuzi in chinese is the founder of Confucianism in 770B.C to 476B.C. He devoted his whole life to education and he had around 3,000 disciples.
One should look up to someone above them and show a sign of respect. One should be a role model for those below them. If a father treats a son like a ruler, the son will think he is something he is not and get a high ego. But when the father looks down on them and punishes them it will keep them in their place. Confucianism maintained order with Ren, Li, and Filial Piety.
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, Aristotle, and Lao-Tzu—all incredibly influential thinkers—did not always agree on how one ought to live; where Aristotle believed that thought or study led to virtue, Lao-Tzu placed focus on inaction, and Confucius taught that rituals paved the way to the best life. A few ideas, however, tie Confucius closer to Aristotle than to Lao-Tzu. Because Aristotle also placed importance on names, emphasized the need to find a mean of behavior, and believed that rulers should most critically be moral, Confucius would have preferred Aristotle to Lao-Tzu. Names—Aristotle utilizes them, even though he recognizes the difference between what exists in reality and the form represented by its name, while Lao-Tzu, on the other hand, maintains that names only serve to put limits on the named, and, in fact run the risk of creating opposites. According to Lao-Tzu, “Recognize beauty and ugliness is born.
The virtuous person, on the contrary, is of one mind. Base people may experience distresses and pleasures, yet they cannot distinguish between self-destructive actions and good actions. On the other hand, the virtuous person understands the deeper reasons why something is pleasurable or distressful. Hence, it can be said that only the virtuous person truly “shares distresses and pleasures” with themselves. Returning to the scope of interpersonal relationships, it is clear that the good person empathizes with their closest friends more than any other individual.
Xunzi broadened the spread of Confucianism in rural cities through steps Mencius took for people to believe in him. Mencius was a philosopher and a teacher; throughout his studies, he claimed, “all human beings are naturally good. We all have ingrown dispositions that can grow into goodness.” He believed that human nature is good and possesses a natural structure composed of four impulses or sprouts including humanity, benevolence, appropriateness, and wisdom. However, Xunzi stated, “…Human-beings are born with a fondness for profit, hatred, and dislike towards each other.”
Comparison between Buddhism and Confucianism Buddhism was born in India by Siddhartha who later came to be known to be Gautam Buddha and worshiped by the entire Buddhist. Their doctrines are derived on the removal of miseries and sorrows in life. Confucian is traced to begin in China as the oldest philosophy in the country. Its ideas talk about good governance, harmony, and emphasizes on social relationships. Their teachings are similar.
The stages help me to solidify in my mind what might be going on in a person’s life at a given time. His stages fit with what I imagine each age group is grappling with psychologically at each stage. The two theories are alike in that they attempt to explain human behavior, but they approach it from 2 different schools of thinking. The two theories are like in that they both have a social context to them. I believe that both are valid, and both can help to explain why we do what we do.
Preceding Socrates, the lessons of Confucius in China were held in high respect. Confucius is credited with having said "By three strategies we may learn shrewdness: first by reflection, which is noblest; second by impersonation, which is least demanding; and third by encounter, which is the bitterest." In this insight, he held that reflection is the purest method to acquire knowledge. Again, philosophical instructing that beseeches us to consider our extremely presence. This is, truth be told, an exceptionally
The journey of self-enlightenment is an unending process; nowadays, instead of ignoring the problem, one is encouraged to reflect upon himself and learn from his mistake. Both Confucius and St. Augustine embrace this philosophy and use their mistakes as a pedestal to improve themselves and attain the highest understanding. The concept of self-reflection is an essential part of Confucius and Saint Augustine’s path to enlightenment, their different education background and life philosophies have created very different processes of how one would attain self-improvement: While Confucius has an idea of how a virtuous man should be and one should follow the three virtues to reach enlightenment, Saint Augustine is unclear about his path to God, as he is a man of rhetoric and felt the need to understand God before committing himself to Christianity. Confucius regards education as the only way to self-improvement and morality ; he believes that if one were willing to learn, he will naturally find the way and become a virtuous man.
To a large extent it is better to live spontaneously. Mencius and Daoist have different interpretations on spontaneity. Mencius emphasizes on expanding humans’ innate good nature, which leads to spontaneous moral cultivation. On the other hand, Daoist spontaneity is emptying ourselves and follow the nature of the outside world without human interference. In this essay, I will first describe the concept of spontaneity in both Mencian and Daoist views, and then I will argue that it is better to live spontaneously, in terms of psychological wellbeing and quality of decision in life.
The Classic of Filial Piety is a Confucian classic, written possibly in the Han dynasty, that ascribes conversations between Confucius and his disciple,
These five stages includes: 1- Oral stage - From Birth to 1 year 2- Anal stage - 1 year to 3 year 3- Phallic stage - 3 year to 6 year 4- Latency stage - 6 year to 12 year
