Vimeo results:
Youtube results:
Confucianism
Branches of Mathematics
Pure mathematics
Applied mathematics
- Dynamical systems and differential equations
- Mathematical physics
- Computing
- Information theory and signal processing
- Probability and statistics
- Game theory
- Operations research
Related Topics
- Electromagnetic Spectrum
- Linear Equations
- Applied Physics
- Nano Technology
- Engineering Sciences
- Mathematical Medicine
- Fluid dynamics
- Computational Mathematics
- Gamma Ray Optics
- Onfrared Optics
- Relative Velocity
- Iciam
- Intelligent Imaging Neuroscience
- Biomedical Engineering
- Neuroscience Research
- Quantum Cosmology
- Brain Research
Open Collage in a new Window
Email the Collage
- Loading...
Loading suggestions ...
- Abrahamic religions
- Absolute idealism
- Aesthetics
- Africana philosophy
- Age of Enlightenment
- Agnosticism
- Agriculturalism
- Ahl-e Haqq
- Alasdair MacIntyre
- Altruism
- American philosophy
- Analytic philosophy
- Anarchism
- Ancestor worship
- Ancestral worship
- Ancient philosophy
- Anglicanism
- Animism
- Anti-realism
- Apostasy
- Applied ethics
- Aristotelianism
- Aristotle
- Arthur Schopenhauer
- Atheism
- Atomism
- Augustine of Hippo
- Autonomy
- Averroism
- Avicenna
- Axiology
- Ayyavazhi
- Aztec philosophy
- Bahá'í Faith
- Ban Zhao
- Baruch Spinoza
- Behaviorism
- Bernard Williams
- Boston Confucians
- British philosophy
- Buddhism
- Buddhist philosophy
- Bön
- Cao Dai
- Capitalism
- Cartesianism
- Category Ethics
- Category Philosophy
- Category Religion
- Catholicism
- Celtic polytheism
- Certainty
- Cheondoism
- Chiang Kai-Shek
- Chinese language
- Chinese philosophy
- Christian ethics
- Christian philosophy
- Christianity
- Cicero
- Classical liberalism
- Clergy
- Communism
- Comparative religion
- Compatibilism
- Conceptualism
- Confucian art
- Confucianism
- Confucius
- Conscience
- Consent
- Consequentialism
- Conservative Judaism
- Cultural Revolution
- Culture
- Culture of China
- Culture of Japan
- Culture of Korea
- Culture of Singapore
- Culture of Taiwan
- Culture of Vietnam
- Cynicism
- Cārvāka
- Danish philosophy
- Daoism
- David Hume
- Deconstruction
- Deism
- Deists
- Deity
- Democracy
- Deontological ethics
- Deontology
- Derek Parfit
- Descriptive ethics
- Determinism
- Discordianism
- Dominicans
- Druze
- Dualism
- East Asian religions
- Eckankar
- Egalitarianism
- Elitism
- Empiricism
- Epicureanism
- Epiphenomenalism
- Epistemology
- Ethic of reciprocity
- Ethical egoism
- Ethics
- Ethics of care
- Etiquette
- Evangelism
- Event (philosophy)
- Evil
- Evolutionary ethics
- Existentialism
- Faith
- Feminist philosophy
- Filial piety
- Finnish paganism
- Fire worship
- Five Classics
- Four Books
- Franciscans
- Frankfurt School
- Free will
- Freedom of religion
- French philosophy
- Friedrich Nietzsche
- Fundamentalism
- G. E. Moore
- German philosophy
- Germanic paganism
- Gnosticism
- God
- Good and evil
- Gottfried Leibniz
- Great Learning
- Gurung Dharma
- H. G. Creel
- Han Chinese
- Han dynasty
- Han Dynasty
- Han Kitab
- Happiness
- Hegelianism
- Henry Sidgwick
- Hermeneutics
- Herrlee Creel
- Hindu philosophy
- Hinduism
- History of religions
- Hoa Hao
- Humanism
- Humanistic
- I-Kuan Tao
- Idealism
- Illuminationism
- Immanuel Kant
- Imperial examination
- Index of philosophy
- Indian philosophy
- Indian religions
- Indigenous religion
- Iranian philosophy
- Iranian religions
- Irreligion
- Islam
- Islamic ethics
- Islamic philosophy
- Italian philosophy
- J. L. Mackie
- Jain philosophy
- Jainism
- Japanese philosophy
- Javanese beliefs
- Jeremy Bentham
- Jesuit
- Jesuits
- Jewish ethics
- Jewish philosophy
- John Rawls
- John Stuart Mill
- Judaism
- Junzi
- Jurisprudence
- Just War
- Justice
- Kalam
- Kantianism
- Kaohsiung
- Karaite Judaism
- Karl Barth
- Kokugaku
- Korean Confucianism
- Korean philosophy
- Kuomintang
- Kyoto school
- Laozi
- Latin
- LaVeyan Satanism
- Legal ethics
- Legal positivism
- Lessons for Women
- Li (Confucianism)
- List of deities
- List of ethicists
- List of philosophers
- List of philosophies
- Liturgy
- Liu Zhu
- Logic
- Logical positivism
- Lu Xun
- Ma Fuxiang
- Mahayana
- Mandaeism
- Mandarin Chinese
- Mandate of Heaven
- Manichaeism
- Maoism
- Marxism
- Marxist philosophy
- Materialism
- Matteo Ricci
- May Fourth Movement
- Mazdak
- Medical ethics
- Medieval philosophy
- Meditation
- Mencius
- Meritocracy
- Meta-ethics
- Metaphilosophy
- Metaphysics
- Michele Ruggieri
- Ming Dynasty
- Minority religion
- Missionary
- Mithraic mysteries
- Modern philosophy
- Modernism
- Mohism
- Monasticism
- Monism
- Monk
- Monotheism
- Moral absolutism
- Moral particularism
- Moral universalism
- Morality
- Mormonism
- Mozi
- Mysticism
- National church
- Nature worship
- Neo-Confucianism
- Neo-Kantianism
- Neo-Thomism
- Neopaganism
- Neoplatonism
- Neotaoism
- Neurotheology
- New Age
- New Confucianism
- New Life Movement
- New Thought
- Nihilism
- Nominalism
- Non-theistic
- Nontheism
- Norm (philosophy)
- Normative ethics
- Nun
- Ontology
- Ordination
- Orthodox Judaism
- Orthodoxy
- Orthopraxy
- Outline of religion
- Pain (philosophy)
- Paleolithic religion
- Panentheism
- Pantheism
- Paul Tillich
- Peripatetic school
- Peter Singer
- Philip J. Ivanhoe
- Philippa Foot
- Philippine mythology
- Philosophy
- Philosophy of design
- Philosophy of film
- Philosophy of mind
- Philosophy of music
- Philosophy of sex
- Philosophy of war
- Pinyin
- Plato
- Platonism
- Polish philosophy
- Political freedom
- Political philosophy
- Polynesian mythology
- Polytheism
- Pope Benedict XIV
- Portal Confucianism
- Portal Ethics
- Portal Philosophy
- Portal Religion
- Post-structuralism
- Pragmatism
- Prayer
- Prehistoric religion
- Prentice Hall
- Principle
- Process philosophy
- Professional ethics
- Propriety
- Proselytism
- Protestanism
- Pythagoreanism
- Qi (state)
- Qin Dynasty
- Qing Dynasty
- Qing dynasty
- Qufu
- Rastafari movement
- Rationalism
- Ravidassia religion
- Raëlism
- Reality
- Realpolitik
- Reform Judaism
- Relativism
- Religion
- Religious behaviour
- Religious belief
- Religious conversion
- Religious education
- Religious ethics
- Religious fanaticism
- Religious pluralism
- Religious studies
- Religious symbolism
- Religious terrorism
- Religious violence
- Religious war
- Ren (Confucianism)
- Renaissance humanism
- Republic of China
- Right
- Ritual
- Romanian philosophy
- Russian philosophy
- Sacrifice
- Samaritan
- Schism (religion)
- Scholasticism
- School of Names
- Scientology
- Secular theology
- Secularism
- Secularization
- Seicho-no-Ie
- Sexual ethics
- Shaivism
- Shaktism
- Shia Islam
- Shinto
- Sikhism
- Singapore
- Sinosphere
- Slavic mythology
- Smartism
- Solipsism
- Sophism
- Spirituality
- State religion
- Stoicism
- Structuralism
- Suffering
- Sufi philosophy
- Sufism
- Sunni Islam
- Supernatural
- Syncretism
- Søren Kierkegaard
- Taiping Rebellion
- Taiwan
- Taoism
- Template Ethics
- Template talk Ethics
- Temple of Confucius
- Tenrikyo
- Theism
- Thelema
- Theocracy
- Theology
- Theories of humor
- Theories of religion
- Theravada
- Thirteen Classics
- Thomas Aquinas
- Thomas Nagel
- Thomism
- Timeline of religion
- Toleration
- Transcendentalism
- Transtheistic
- Unification Church
- Universalism
- Utilitarianism
- Vaishnavism
- Vajrayana
- Value (ethics)
- Vienna Circle
- Virtue
- Virtue ethics
- Virtue Ethics
- Voltaire
- Water and religion
- Wealth and religion
- Wen Tianxiang
- Western philosophy
- Western world
- Wicca
- Wikipedia Quotations
- Women and religion
- Worship
- Wrong
- Wu wei
- Xinzhong Yao
- Xun Zi
- Xunzi
- Yangism
- Yazidi
- Yi (Confucianism)
- Yin-yang
- Yongle Emperor
- Zen
- Zoroastrianism
- Zurvanism
-
Han dynasty
http://wn.com/Han_dynasty -
Han Dynasty
http://wn.com/Han_Dynasty -
Kaohsiung
Kaohsiung (;old names: Takao, Takow, Takau) is a city located in southwestern Taiwan. It is enclosed by Kaohsiung County, and faces the Taiwan Strait on the west. Kaohsiung, officially named Kaohsiung City, is divided into eleven districts. The city is one of two special municipalities under administration of the Republic of China (also known as Taiwan), which grants it the same status as a province. By the end of 2010 the city will be merged with Kaohsiung County to form a larger municipality.
http://wn.com/Kaohsiung -
Ming Dynasty
The Ming Dynasty (; ), or Empire of the Great Ming (, also anachronistically ), was the ruling dynasty of China from 1368 to 1644, following the collapse of the Mongol-led Yuan Dynasty. The Ming, "one of the greatest eras of orderly government and social stability in human history", was the last dynasty in China ruled by ethnic Hans. Although the Ming capital Beijing fell in 1644 to a rebellion led by Li Zicheng who established the Shun Dynasty, which was soon replaced by the Manchu-led Qing Dynasty, regimes loyal to the Ming throne (collectively called the Southern Ming Dynasty) survived until 1662.
http://wn.com/Ming_Dynasty -
Qing Dynasty
http://wn.com/Qing_Dynasty -
Qing dynasty
http://wn.com/Qing_dynasty -
Republic of China
The Republic of China (ROC), commonly known as Taiwan, is a state in East Asia located off the east coast of mainland China. Subject to an ongoing dispute with the People's Republic of China (PRC) that has left it with limited formal diplomatic relations, the government of the Republic of China currently governs the islands of Taiwan, Penghu, Kinmen, Matsu and other minor islands. Neighbouring states include the People's Republic of China to the west, Japan to the northeast, and the Philippines to the south.
http://wn.com/Republic_of_China -
Singapore
{{Infobox Country
http://wn.com/Singapore -
Taiwan
Taiwan, also known (especially in the past) as Formosa (from , "Beautiful Island"), is an island situated in East Asia in the Western Pacific Ocean and located off the southeastern coast of mainland China. It comprises most (99%) of the territory of the Republic of China (ROC) since the 1950s. The term "Taiwan" is also a common name to refer to the entire country of the Republic of China.
http://wn.com/Taiwan
-
Ahl-e Haqq
http://wn.com/Ahl-e_Haqq -
Aristotle
http://wn.com/Aristotle -
Arthur Schopenhauer
http://wn.com/Arthur_Schopenhauer -
Augustine of Hippo
: For other uses, see Augustine, Augustinus and Saint Augustine.
http://wn.com/Augustine_of_Hippo -
Avicenna
http://wn.com/Avicenna -
Ban Zhao
http://wn.com/Ban_Zhao -
Baruch Spinoza
http://wn.com/Baruch_Spinoza -
Buddhism
http://wn.com/Buddhism -
Chiang Kai-Shek
http://wn.com/Chiang_Kai-Shek -
Cicero
Marcus Tullius Cicero (; Classical Latin: ; January 3, 106 BC – December 7, 43 BC; sometimes anglicized as "Tully"), was a Roman philosopher, statesman, lawyer, political theorist, and Roman constitutionalist. He came from a wealthy municipal family of the equestrian order, and is widely considered one of Rome's greatest orators and prose stylists.
http://wn.com/Cicero -
Confucius
http://wn.com/Confucius -
Cultural Revolution
http://wn.com/Cultural_Revolution -
David Hume
http://wn.com/David_Hume -
Derek Parfit
Derek Parfit (born December 11, 1942) is a British philosopher who specializes in problems of personal identity, rationality and ethics, and the relations between them. His 1984 book, Reasons and Persons (described by Alan Ryan in The Sunday Times as "something close to a work of genius") has been very influential. He has worked at Oxford for the whole of his academic career, and is presently a Senior Research Fellow at All Souls College, Oxford. He is also a Visiting Professor of Philosophy at New York University, Harvard University, and Rutgers University. Between 1965-66 he was Harkness Fellow at Columbia University and Harvard University [http://as.nyu.edu/object/aboutas.globalprofessor.DerekParfit].
http://wn.com/Derek_Parfit -
Friedrich Nietzsche
Friedrich Wilhelm Nietzsche (; in English , ) (October 15, 1844 August 25, 1900) was a 19th-century German philosopher and classical philologist. He wrote critical texts on religion, morality, contemporary culture, philosophy and science, displaying a fondness for metaphor, irony and aphorism.
http://wn.com/Friedrich_Nietzsche -
G. E. Moore
:"G.E. Moore" redirects here. For the cofounder of Intel, see Gordon Moore.
http://wn.com/G_E_Moore -
Gottfried Leibniz
Gottfried Wilhelm Leibniz (sometimes von Leibniz) ( (July 1, 1646 - November 14, 1716) was a German mathematician and philosopher. He wrote primarily in Latin and French.
http://wn.com/Gottfried_Leibniz -
H. G. Creel
http://wn.com/H_G_Creel -
Henry Sidgwick
http://wn.com/Henry_Sidgwick -
Herrlee Creel
http://wn.com/Herrlee_Creel -
Immanuel Kant
http://wn.com/Immanuel_Kant -
J. L. Mackie
John Leslie Mackie (25 August 1917–12 December 1981) was an Australian philosopher, originally from Sydney. He made significant contributions to the philosophy of religion, metaphysics, and the philosophy of language, and is perhaps best known for his views on meta-ethics, especially his defence of moral skepticism.
http://wn.com/J_L_Mackie -
Jeremy Bentham
Jeremy Bentham ( or ; 15 February 1748 – 6 June 1832) was an English jurist, philosopher, and legal and social reformer. He became a leading theorist in Anglo-American philosophy of law and a political radical whose ideas influenced the development of welfarism. He is best known for his advocacy of utilitarianism and the ethical treatment of animals, and the idea of the panopticon.
http://wn.com/Jeremy_Bentham -
John Rawls
http://wn.com/John_Rawls -
John Stuart Mill
John Stuart Mill (20 May 1806 – 8 May 1873) was a British philosopher and civil servant. An influential contributor to social theory, political theory, and political economy, his conception of liberty justified the freedom of the individual in opposition to unlimited state control. He was a proponent of utilitarianism, an ethical theory developed by Jeremy Bentham, although his conception of it was very different from Bentham's. Hoping to remedy the problems found in an inductive approach to science, such as confirmation bias, he clearly set forth the premises of falsification as the key component in the scientific method. Mill was also a Member of Parliament and an important figure in liberal political philosophy.
http://wn.com/John_Stuart_Mill -
Karl Barth
Karl Barth ( – ) (pronounced "Bart") was a Swiss Reformed theologian whom critics hold to be among the most important Christian thinkers of the 20th century; Pope Pius XII described him as the most important theologian since Thomas Aquinas. Beginning with his experience as a pastor, he rejected his training in the predominant liberal theology typical of 19th-century European Protestantism. Instead he embarked on a new theological path initially called dialectical theology, due to its stress on the paradoxical nature of divine truth (e.g., God's relationship to humanity embodies both grace and judgment). Other critics have referred to Barth as the father of neo-orthodoxy — a term emphatically rejected by Barth himself. The most accurate description of his work might be "a theology of the Word." Barth's theological thought emphasized the sovereignty of God, particularly through his innovative doctrine of election.
http://wn.com/Karl_Barth -
Laozi
Laozi (; also Lao Tse, Lao Tu, Lao-Tzu, Lao-Tsu, Laotze, Lao Zi, Laocius, and other variations) was a mystic philosopher of ancient China, and best known as the author of the Tao Te Ching. His association with the Tao Te Ching has led him to be traditionally considered the founder of Taoism (also spelled "Daoism"). He is also revered as a deity in most religious forms of the Taoist religion, which often refers to Laozi as Taishang Laojun, or "One of the Three Pure Ones". Laozi literally means "old master", and is generally considered honorific.
http://wn.com/Laozi -
List of ethicists
List of ethicists including religious or political figures recognized by those outside their tradition as having made major contributions to ideas about ethics, or raised major controversies by taking strong positions on previously unexplored problems.
http://wn.com/List_of_ethicists -
Lu Xun
http://wn.com/Lu_Xun -
Ma Fuxiang
http://wn.com/Ma_Fuxiang -
Mandaeism
http://wn.com/Mandaeism -
Manichaeism
http://wn.com/Manichaeism -
Matteo Ricci
Matteo Ricci, SJ (October 6, 1552 – May 11, 1610; zh|t=|s=|p=; courtesy name: ) was an Italian Jesuit priest, and one of the founding figures of the Jesuit China Mission, as it existed in the 17th-18th centuries. His current title is Servant of God.
http://wn.com/Matteo_Ricci -
Mazdak
http://wn.com/Mazdak -
Mencius
:For the book with the same name, see Mencius (book).
http://wn.com/Mencius -
Mozi
http://wn.com/Mozi -
Paul Tillich
http://wn.com/Paul_Tillich -
Peter Singer
Peter Albert David Singer (born 6 July 1946) is an Australian philosopher. He is the Ira W. DeCamp Professor of Bioethics at Princeton University, and laureate professor at the Centre for Applied Philosophy and Public Ethics (CAPPE), University of Melbourne. He specialises in applied ethics, approaching ethical issues from a secular preference utilitarian perspective.
http://wn.com/Peter_Singer -
Philip J. Ivanhoe
Philip J. Ivanhoe is an historian of Chinese thought, particularly of Confucianism and Neo-Confucianism. He is a professor at the City University of Hong Kong. Ivanhoe is perhaps best known for two claims: that Neo-Confucian philosophers such as Zhu Xi and Wang Yangming have systematically misinterpreted earlier Confucians such as Confucius, himself, and Mengzi; and that Confucianism may usefully be understood as a version of virtue ethics.
http://wn.com/Philip_J_Ivanhoe -
Philippa Foot
http://wn.com/Philippa_Foot -
Plato
:For other uses, see Plato (disambiguation) and Platon (disambiguation).
http://wn.com/Plato -
Pope Benedict XIV
Pope Benedict XIV (31 March 1675 – 3 May 1758), born Prospero Lorenzo Lambertini, was Pope from 17 August 1740 to 3 May 1758.
http://wn.com/Pope_Benedict_XIV -
Romanian philosophy
Romanian philosophy is a name covering either a) the philosophy done in Romania or by Romanians, or b) an ethnic philosophy, which expresses at a high level the fundamental features of the Romanian spirituality, or which elevates to a philosophical level the Weltanschauung of the Romanian people, as deposited in language and folklore, traditions, architecture and other linguistic and cultural artifacts.
http://wn.com/Romanian_philosophy -
Russian philosophy
http://wn.com/Russian_philosophy -
Samaritan
http://wn.com/Samaritan -
Sinosphere
Sinosphere, also known as East Asian cultural sphere, Confucian cultural sphere, Chinese world, Chinese cultural sphere or Chinese-character cultural sphere (), a term coined by linguist James Matisoff, is a grouping of countries and regions that are currently inhabited with a majority Chinese population or were historically under heavy Chinese cultural influence. It is commonly used in areal linguistics to contrast with Indosphere, which refers to the cultures and languages influenced by proximity to India. James C. Bennett, founder of The Anglosphere Institute, sees it as a network commonwealth between Chinese people around the world. Bennett envisages the Sinosphere as consisting of Greater China, and to some extent, its overseas Chinese population in Southeast Asia, notable in countries like Malaysia and Singapore. One of the main unifying links is based on the Chinese language.
http://wn.com/Sinosphere -
Søren Kierkegaard
http://wn.com/Søren_Kierkegaard -
Taiwan
Taiwan, also known (especially in the past) as Formosa (from , "Beautiful Island"), is an island situated in East Asia in the Western Pacific Ocean and located off the southeastern coast of mainland China. It comprises most (99%) of the territory of the Republic of China (ROC) since the 1950s. The term "Taiwan" is also a common name to refer to the entire country of the Republic of China.
http://wn.com/Taiwan -
Thomas Nagel
Thomas Nagel (born July 4, 1937 in Belgrade, in present-day Serbia) is an American philosopher, currently University Professor of Philosophy and Law at New York University, where he has taught since 1980. His main areas of philosophical interest are philosophy of mind, political philosophy and ethics. He is well-known for his critique of reductionist accounts of the mind in his essay "What Is it Like to Be a Bat?" (1974), and for his contributions to deontological and liberal moral and political theory in The Possibility of Altruism (1970) and subsequent writings.
http://wn.com/Thomas_Nagel -
Voltaire
http://wn.com/Voltaire -
Wen Tianxiang
Wen Tianxiang (; June 6, 1236 – January 9, 1283 AD), Duke of Xinguo, was a scholar-general in the last years of the Southern Song Dynasty. For his resistance to Kublai Khan's invasion of the Song, and for his refusal to yield to the Yuan Dynasty despite being captured and tortured, he is a popular symbol of patriotism and righteousness in China. He is considered one of three heroes of the Song's last years, alongside Lu Xiufu and Zhang Shijie.
http://wn.com/Wen_Tianxiang -
Xinzhong Yao
Professor Xinzhong Yao is a lecturer, author and editor of the Encyclopaedia of Confucianism. He is currently director of the King's China Institute at King's College London. Prior to this appointment, Professor Yao was Professor of Religion and Ethics at the University of Wales, Lampeter, and a senior research fellow at the Ian Ramsey Centre, University of Oxford.
http://wn.com/Xinzhong_Yao -
Yongle Emperor
http://wn.com/Yongle_Emperor
Send this Playlist by SMS
Email this Page
World Religions: Confucianism
- Order: Reorder
- Duration: 14:12
- Published: 17 Jan 2011
- Updated: 25 Sep 2012
Stephen Prothero, the New York Times bestselling author of Religious Literacy, makes a fresh and provocative argument that, contrary to popular understanding, all religions are not simply different paths to the same end... and why this matters greatly for us. Readers of Huston Smith and Karen Armstrong will find much to ponder in God Is Not One. Book Description At the dawn of the twenty-first century, dizzying scientific and technological advancements, interconnected globalized economies, and even the so-called New Atheists have done nothing to change one thing: our world remains furiously religious. For good and for evil, religion is the single greatest influence in the world. We accept as self-evident that competing economic systems (capitalist or communist) or clashing political parties (Republican or Democratic) propose very different solutions to our planet's problems. So why do we pretend that the world's religious traditions are different paths to the same God? We blur the sharp distinctions between religions at our own peril, argues religion scholar Stephen Prothero, and it is time to replace naïve hopes of interreligious unity with deeper knowledge of religious differences. In Religious Literacy, Prothero demonstrated how little Americans know about their own religious traditions and why the world's religions should be taught in public schools. Now, in God Is Not One, Prothero provides readers with this much-needed content about each of the eight great religions <b>...</b>
http://wn.com/World_Religions_Confucianism
5 relationships of confucianism
- Order: Reorder
- Duration: 4:13
- Published: 03 Jul 2007
- Updated: 10 Sep 2012
the relationships
http://wn.com/5_relationships_of_confucianism
The Wisdom of Confucius
- Order: Reorder
- Duration: 5:01
- Published: 30 May 2010
- Updated: 23 Sep 2012
Confucius (Chinese: 孔子; pinyin: Kǒng zǐ; Wade-Giles: K'ung-tzu, or Chinese: 孔夫子; pinyin: Kǒng Fūzǐ; Wade-Giles: K'ung-fu-tzu), literally "Master Kong," (traditionally September 28, 551 BCE -- 479 BCE was a Chinese thinker and social philosopher, whose teachings and philosophy have deeply influenced Chinese, Korean, Japanese, and Vietnamese thought and life. His philosophy emphasized personal and governmental morality, correctness of social relationships, justice and sincerity. These values gained prominence in China over other doctrines, such as Legalism (法家) or Taoism (道家) during the Han Dynasty (206 BCE -- 220 CE). Confucius' thoughts have been developed into a system of philosophy known as Confucianism (儒家). It was introduced to Europe by the Italian Jesuit Matteo Ricci, who was the first to Latinise the name as "Confucius."
http://wn.com/The_Wisdom_of_Confucius
Confucianism Part 1
- Order: Reorder
- Duration: 10:41
- Published: 24 Sep 2010
- Updated: 16 Mar 2012
3D Dialogue: Revival of Confucianism in China
- Order: Reorder
- Duration: 15:46
- Published: 20 Dec 2007
- Updated: 18 Sep 2012
Jesse Hirsh host of 3D Dialogue interviews Professor Daniel A Bell from Tsinghua University in Beijing regarding the revivial of Confucianism in China.
http://wn.com/3D_Dialogue_Revival_of_Confucianism_in_China
Understanding China: Confucianism
- Order: Reorder
- Duration: 3:32
- Published: 09 Feb 2012
- Updated: 28 Aug 2012
Frank Neville, Vice President of Global Communications and Public Affairs at Thunderbird School of Global Management speaks to students about the Chinese cultural lens. This section of his presentation deals with understanding Confucianism.
http://wn.com/Understanding_China_Confucianism
Confucianism & Taoism.m4v
- Order: Reorder
- Duration: 5:31
- Published: 18 Jan 2010
- Updated: 23 Apr 2010
Confucianism
- Order: Reorder
- Duration: 20:34
- Published: 06 Aug 2011
- Updated: 16 Sep 2012
Confucianism is a way of life taught by Confucius in the 6th--5th century BC. Sometimes viewed as a philosophy, sometimes as a religion, Confucianism is perhaps best understood as an all-encompassing humanism that neither denies nor slights Heaven. Confucianism has been followed by the Chinese for more than two millennia. It has deeply influenced spiritual and political life in China; its influence has also extended to Korea, Japan, and Vietnam. East Asians may profess themselves to be Shintoists, Taoists, Buddhists, Muslims, or Christians - but seldom do they cease to be Confucians. Fast Facts Date founded: 6th-5th cent. BC Place founded: China Founder: Confucius (551-479 BC) Adherents: 5-6 million Confucius, the common name of Confucianism's founder, is a Latinized form of the Chinese K'ung-fu-tzu, "Master K'ung." The terms "Confucianism" and "Confucian," derived from the Latinized Confucius, are not meaningful terms in Chinese. They are western terms, coined in Europe as recently as the 18th century. The main principle of Confucianism is ren ("humaneness" or "benevolence"), signifying excellent character in accord with li (ritual norms), zhong (loyalty to one's true nature), shu (reciprocity), and xiao (filial piety). Together these constitute de (virtue). Confucianism is characterized by a highly optmistic view of human nature. The faith in the possibility of ordinary human beings to become awe-inspiring sages and worthies is deeply rooted in the Confucian heritage <b>...</b>
http://wn.com/Confucianism
Confucianism
- Order: Reorder
- Duration: 3:10
- Published: 27 Dec 2008
- Updated: 20 Jul 2012
Presented by: WondersNassiri Productions A view of the religion Confucianism. *Please note, this is only for a class project.
http://wn.com/Confucianism
Who is Confucius and what is confucianism really about? (Wesley Alexander)
- Order: Reorder
- Duration: 28:07
- Published: 22 Nov 2011
- Updated: 22 Sep 2012
Misconceptions is an Al Hayat TV production. Their contact details are as follows: phone: +61 469 083 946 email: info@alhaya.tv Christian Media Productions is a media producer of christian media content. Keep yourself posted visit: www.facebook.com/christianmediaproductions
http://wn.com/Who_is_Confucius_and_what_is_confucianism_really_about?_Wesley_Alexander
intro into Chinese lecture
- Order: Reorder
- Duration: 3:43
- Published: 05 Jul 2007
- Updated: 19 Aug 2012
start of lecture
http://wn.com/intro_into_Chinese_lecture
Confucianism, Legalism, and Daoism
- Order: Reorder
- Duration: 3:58
- Published: 22 May 2009
- Updated: 07 Sep 2012
An awesome history project for World History Honors. Enjoy.
http://wn.com/Confucianism,_Legalism,_and_Daoism
Buddhism Taoism and Confucianism in China
- Order: Reorder
- Duration: 16:33
- Published: 09 Apr 2011
- Updated: 25 Sep 2012
Green Confucianism
- Order: Reorder
- Duration: 1:53
- Published: 29 Aug 2010
- Updated: 17 May 2012
An excellent analogy* between the role of Confucian scholars in feudal China ("Yo, Emporer, watch out for those super-exploited peasants") and the Green Movement now ("Yo, CEO, watch out for that super-exploited biosphere and the extra co2 in t'atmosphere"). We are so toast! *The analogy is not that of Dwight Towers, but of Patrick Eytchison...
http://wn.com/Green_Confucianism
Marxism and Confucianism Today: Comparative Philosophies in the Eurasian Realm
- Order: Reorder
- Duration: 114:38
- Published: 15 Apr 2010
- Updated: 20 Sep 2012
At this historical moment, with China undergoing dynamic change and internal challenges, its philosophical underpinnings are revisited. Speakers from Tsinghua discuss Marxism and Confucianism as understood in China, historically and within the contemporary context. Marxism shared as a central organizing philosophy by much of Eurasia until the late 20th century is discussed by Berkeley respondents in a wide-ranging conversation on comparative theory and practice. Cosponsored by the Institute of East Asian Studies, Institute of Slavic, East European, and Eurasian Studies, and the Institute of European Studies. Lecturers: Zhengxiang Wei, School of Marxism, Tsinghua: Marxism and the Modernization of Chinese Traditional Philosophies Daniel Bell, Philosophy, Tsinghua: Reviving Tradition in China: Towards a progressive and humane Confucian ethics? Respondents: Martin E. Jay, History John Connelly, History Wen-hsin Yeh, History, and Director, Institute of East Asian Studies Jason Wittenberg, Political Science D. Paul Thomas, Political Science Moderator: Carla Hesse, Professor, History, and Dean of the Social Sciences Division of the College of Letters and Science ieas.berkeley.edu For more Tsinghua Week videos go to www.youtube.com
http://wn.com/Marxism_and_Confucianism_Today_Comparative_Philosophies_in_the_Eurasian_Realm
TAOISM vs CONFUCIANISM -- English subtitles
- Order: Reorder
- Duration: 8:40
- Published: 19 Oct 2008
- Updated: 22 Sep 2012
Conversation between lao tze and confucius on taoism and confucianism. The Chinese culture is Confucianism, Buddhism and Taoism. Taoism talks about Nature; Confucianism talks about nurture; Buddhism brought them all together as one into an eternally flowing cycle. And only when a man loses self in the turbulence of the flow, would he find the wonder of where the flow is taking him.
http://wn.com/TAOISM_vs_CONFUCIANISM_-_English_subtitles
China's amazing Confucian revival
- Order: Reorder
- Duration: 5:01
- Published: 06 Mar 2009
- Updated: 16 Jun 2012
Are ancient Confucian principles relevant to modern China? Mark Griffiths travels to Beijing's Confucius Temple and Imperial College to find out. Shot, scripted and edited by Rahul Venkit. crienglish.com
http://wn.com/China's_amazing_Confucian_revival
The Confucian Come Back, presented by On-Cho Ng, Ph.D.
- Order: Reorder
- Duration: 56:21
- Published: 05 Mar 2010
- Updated: 22 Sep 2012
2/18/10 - On-Cho Ng, Ph.D., professor of history at Pennsylvania State University, presents The Confucian Come-back: Tradition, Modernity, and Ideology in Contemporary China, detailing the revival of Confucianism. Introduced by Roy Domenico, Ph.D., professor and department chair of history at The University of Scranton.
http://wn.com/The_Confucian_Come_Back,_presented_by_On-Cho_Ng,_PhD
Confucianism versus Daoism (Taoism)
- Order: Reorder
- Duration: 8:43
- Published: 07 May 2010
- Updated: 09 Jun 2012
Who wins the debate between Masters Lao and Kung? I say, both! See what you think in our re-subtitling job we did on the original clip to be found at www.youtube.com by user Joeching. We just wanted to be able to read the fascinating dialogue more clearly. The author sees Buddhism as weaving together the three currents into one endless cyclic flow. Nice!
http://wn.com/Confucianism_versus_Daoism_Taoism
text china i ching jing confucianism john stempfley youtube james kenneth powell 3000 09
- Order: Reorder
- Duration: 10:00
- Published: 15 Sep 2009
- Updated: 02 Jul 2012
text china i ching jing confucianism john stempfley youtube james kenneth powell 3000 09
http://wn.com/text_china_i_ching_jing_confucianism_john_stempfley_youtube_james_kenneth_powell_3000_09
Confucian Music 孔子音乐
- Order: Reorder
- Duration: 2:23
- Published: 06 Jul 2008
- Updated: 06 Sep 2012
Confucian Music played by a ShangDong group in HongKong Central Mayor house.
http://wn.com/Confucian_Music_孔子音乐
Confucian Scholar's House
- Order: Reorder
- Duration: 4:20
- Published: 18 May 2009
- Updated: 22 May 2012
An introduction to Korean Confucianism and related architecture.
http://wn.com/Confucian_Scholar's_House
Chinese Healing Traditions : The Concept of Confucianism in Chinese Healing
- Order: Reorder
- Duration: 1:26
- Published: 11 Feb 2008
- Updated: 22 May 2012
Discover the basic concepts of Confucianism in thisfree alternative medicine video. Expert: Eileen Dey Contact: www.reikitrainingprogram.com Bio: Eileen Dey, MA is the founder/director of the only vocational school of Reiki that is licensed by the state of WA. She is also the founding member of www.reikifellowship. Filmmaker: Daron Stetner
http://wn.com/Chinese_Healing_Traditions_The_Concept_of_Confucianism_in_Chinese_Healing
Creative Commons / Gunkarta
Creative Commons / GnuDoyng
Creative Commons / Titoni Thomas
Creative Commons / Greg Willis
Creative Commons
Creative Commons / Copyright 2006
Creative Commons / Titoni Thomas
Creative Commons / Titoni Thomas
Creative Commons / Ma Jien-kuo
Creative Commons / Uriah
Creative Commons / Caspian blue
US Navy / Mass Communication Specialist 3rd Class Joanna M. Rippee
US Navy / Mass Communication Specialist 3rd Class Joanna M. Rippee
AP / Yang Yong-suk, Yonhap
Creative Commons / Destron Commander
Creative Commons / Gisling
Creative Commons / Daniel Vaulot
Creative Commons / Daniel Vaulot
Creative Commons / Dirrival
Creative Commons / FlickreviewR
Creative Commons / Doron
Creative Commons / Shizhao
GFDL /
Photo: AP Photo / Matt Dunham
25 Sep 2012
Zeenews Bureau New Delhi/Islamabad: Pakistan is abuzz with reports of a steamy love affair between Bilawal Bhutto and foreign minister Hina Rabbani Khar, a Bangladeshi tabloid claimed. Bilawal is said...
Photo: AP / Charles Dharapak
25 Sep 2012
Article by WN.com Correspondent Dallas Darling If language is a form and manner of thinking, then Republican presidential candidate Mitt Romney just disqualified himself when he declared that a...
Photo: WN / Ahmed Deeb
25 Sep 2012
Click photo to enlarge President Barack Obama steps off Air Force One upon his arrival, Monday, Sept. 24, 2012, at JFK airport in New York. «123» NEW YORK—Campaign politics shadowing...
Photo: AP / Wally Santana
25 Sep 2012
TOKYO (Reuters) - Japanese Coast Guard vessels fired water cannon to turn away about 40 Taiwan fishing boats and eight Taiwan Coast Guard vessels from waters Japan considers its own on Tuesday in an...
Confucian relative keeps name alive
25 Sep 2012
Taipei Times
A 76th-generation descendant of Confucius (åå) has developed a collection of artifacts featuring the sage as a âpersonal responsibility and hobby,â and now boasts a miniature private museum which occupies around 50 ping (165m2) of space. The 84 year-old Chiayi City resident, Kung Ling-hsin...(size: 2.5Kb)
Japan Times
Around 25 years ago it was fashionable to portray Japan's economic system as an alternative to Anglo-Saxon capitalism. Japan's success, it was said, was based on its unique business models, its state-guided capitalism — and on the Confucian values it had inherited from China. So for the...(size: 7.2Kb)
The Daily Beast
Sep 10, 2012 1:00...(size: 0.1Kb)
BBC News
Children in South Korea are being given the chance to step back in time by attending a summer camp where lessons are based on the teachings of the 5th Century BC...(size: 1.1Kb)
Confucian Constitution or convenient confusion?
13 Jul 2012
The Times of India
SHARE AND DISCUSSTweet China's intellectuals and their sympathisers have begun to peddle a bold new argument. They have started to hit international forums with the claim that China's system of governance, based as it is on pillars of Confucian wisdom, is not just superior to the liberal democratic...(size: 4.5Kb)
Business Insider
Stan Abrams Email Stan Abrams is a Beijing-based IP/IT lawyer and law professor. Recent Posts China to Scrutinize SOE Investments. Don’t Worry, It’s All Good. A Confucian Constitution: Traditional Irrationality The DIY China Lawyer The Daily Twit – 7/12/12: Classic Confucian Craziness and US-listed...(size: 6.4Kb)
Business Insider
Stan Abrams Email Stan Abrams is a Beijing-based IP/IT lawyer and law professor. Recent Posts The DIY China Lawyer The Daily Twit – 7/10/12: Trade Stats and a Conspicuous Fig Leaf Han Han Goes Up Against Baidu as the Copyright Law Amendment... A Confucian Constitution: Traditional Irrationality The...(size: 7.6Kb)
A Confucian Constitution for China
11 Jul 2012
The New York Times
ON Monday, Secretary of State Hillary Rodham Clinton gave a speech in Mongolia denouncing Asian governments that seek “to restrict people’s access to ideas and information, to imprison them for expressing their views, to usurp the rights of citizens to choose their leaders.” It was...(size: 9.9Kb)
Allow Followers of Confucianism to Hold Congress
18 Jun 2012
Tempo Interactive
, Jakarta:The protest against the International Congress of Confucianism in Medan has once again raised the question of the freedom of religion. How long will Indonesian society keep compromising religious freedom? The issue is settled already and there is no need to cause a commotion. Everyone has...(size: 2.8Kb)
my SA
YEONGJU, South Korea — When he looks out from the time-frozen world of South Korea's oldest private Confucian academy, Park Seok-hong sees the rest of the country “turning into a realm of beasts.” He points to recent news reports: young people swearing at elderly subway passengers and children...(size: 3.8Kb)
| Confucianism | |||||||
|---|---|---|---|---|---|---|---|
 |
|||||||
| The Dacheng Hall, the main hall of the Temple of Confucius in Qufu | |||||||
| Chinese | 儒家 | ||||||
|
|||||||
Confucianism is a Chinese ethical and philosophical system developed from the teachings of the Chinese philosopher Confucius (Kǒng Fūzǐ, or K'ung-fu-tzu, lit. "Master Kong", 551–478 BC). Confucianism originated as an "ethical-sociopolitical teaching" during the Spring and Autumn Period, but later developed metaphysical and cosmological elements in the Han Dynasty.[1] Following the abandonment of Legalism in China after the Qin Dynasty, Confucianism became the official state ideology of China, until it was replaced by the "Three Principles of the People" ideology with the establishment of the Republic of China, and then Maoist Communism after the ROC was replaced by the People's Republic of China in Mainland China.
The core of Confucianism is humanism,[2] the belief that human beings are teachable, improvable and perfectible through personal and communal endeavour especially including self-cultivation and self-creation. Confucianism focuses on the cultivation of virtue and maintenance of ethics, the most basic of which are ren, yi, and li.[3] Ren is an obligation of altruism and humaneness for other individuals within a community, yi is the upholding of righteousness and the moral disposition to do good, and li is a system of norms and propriety that determines how a person should properly act within a community.[3] Confucianism holds that one should give up one's life, if necessary, either passively or actively, for the sake of upholding the cardinal moral values of ren and yi.[4] Although Confucius the man may have been a believer in Chinese folk religion, Confucianism as an ideology is humanistic[2] and non-theistic, and does not involve a belief in the supernatural or in a personal god.[5]
Cultures and countries strongly influenced by Confucianism include mainland China, Taiwan, Korea, Japan and Vietnam, as well as various territories settled predominantly by Chinese people, such as Singapore. Although Confucian ideas prevail in these areas, few people outside of academia identify themselves as Confucian,[6][7] and instead see Confucian ethics as a complementary guideline for other ideologies and beliefs, including democracy,[8] Marxism,[9] capitalism,[10] Christianity,[11] Islam[12] and Buddhism.[13]
Themes in Confucian thought[link]
 |
This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (September 2009) |
Humanism is at the core in Confucianism.[2] A simple way to appreciate Confucian thought is to consider it as being based on varying levels of honesty, and a simple way to understand Confucian thought is to examine the world by using the logic of humanity. In practice, the primary foundation and function of Confucianism is as an ethical philosophy to be practiced by all the members of a society.[14] Confucian ethics is characterized by the promotion of virtues, encompassed by the Five Constants, or the Wuchang (五常), extrapolated by Confucian scholars during the Han Dynasty.[15] The five virtues are Ren (仁, Humaneness), Yi (義, Righteousness or Justice), Li (禮, Propriety or Etiquette), Zhi (智, Knowledge), Xin (信, Integrity).[15] They are accompanied by the classical Sizi (四字) with four virtues: Zhong (忠, Loyalty), Xiao (孝, Filial piety), Jie (節, Continency), Yi (義, Righteousness). There are still many other elements, such as Cheng (誠, honesty), Shu (恕, kindness and forgiveness), Lian (廉, honesty and cleanness), Chi (恥, shame, judge and sense of right and wrong), Yong (勇, bravery), Wen (溫, kind and gentle), Liang (良, good, kindhearted), Gong (恭, respectful, reverent), Jian(儉, frugal), Rang (讓, modestly, self-effacing). Among all elements, Ren (Humanity) and Yi (Righteousness) are fundamental.
Ren[link]
Main article: Ren (Confucianism)
Ren is one of the basic virtues promoted by Confucius, and is an obligation of altruism and humaneness for other individuals within a community.[3] Confucius' concept of humaneness (Chinese: 仁; pinyin: rén) is probably best expressed in the Confucian version of the ethic of reciprocity, or the Golden Rule: "Do not do unto others what you would not have them do unto you."
Confucius never stated whether man was born good or evil,[16] noting that 'By nature men are similar; by practice men are wide apart' [17]—implying that whether good or bad, Confucius must have perceived all men to be born with intrinsic similarities, but that man is conditioned and influenced by study and practise. Xunzi's opinion is that men originally just want what they instinctively want despite positive or negative results it may bring, so cultivation is needed. In Mencius' view, all men are born to share goodness such as compassion and good heart, although they may become wicked. The Three Character Classic begins with "People at birth are naturally good (kind-hearted)", which stems from Mencius' idea. All the views eventually lead to recognize the importance of human education and cultivation.
Rén also has a political dimension. If the ruler lacks rén, Confucianism holds, it will be difficult if not impossible for his subjects to behave humanely. Rén is the basis of Confucian political theory: it presupposes an autocratic ruler, exhorted to refrain from acting inhumanely towards his subjects. An inhumane ruler runs the risk of losing the "Mandate of Heaven", the right to rule. A ruler lacking such a mandate need not be obeyed. But a ruler who reigns humanely and takes care of the people is to be obeyed strictly, for the benevolence of his dominion shows that he has been mandated by heaven. Confucius himself had little to say on the will of the people, but his leading follower Mencius did state on one occasion that the people's opinion on certain weighty matters should be considered.
Etiquette[link]
Main article: Li (Confucianism)
In Confucianism, the term "li" (Chinese: 禮; pinyin: lǐ), sometimes translated into English as rituals, customs, rites, etiquette, or morals, refers to any of the secular social functions of daily life, akin to the Western term for culture. Confucius considered education and music as various elements of li. Li were codified and treated as a comprehensive system of norms, guiding the propriety or politeness which colors everyday life. Confucius himself tried to revive the etiquette of earlier dynasties.
It is important to note that, although li is sometimes translated as "ritual" or "rites", it has developed a specialized meaning in Confucianism, as opposed to its usual religious meanings. In Confucianism, the acts of everyday life are considered rituals. Rituals are not necessarily regimented or arbitrary practices, but the routines that people often engage in, knowingly or unknowingly, during the normal course of their lives. Shaping the rituals in a way that leads to a content and healthy society, and to content and healthy people, is one purpose of Confucian philosophy.
Loyalty[link]
Loyalty (Chinese: 忠; pinyin: zhōng) is the equivalent of filial piety on a different plane. It is particularly relevant for the social class to which most of Confucius' students belonged, because the only way for an ambitious young scholar to make his way in the Confucian Chinese world was to enter a ruler's civil service. Like filial piety, however, loyalty was often subverted by the autocratic regimes of China. Confucius had advocated a sensitivity to the realpolitik of the class relations in his time; he did not propose that "might makes right", but that a superior who had received the "Mandate of Heaven" (see below) should be obeyed because of his moral rectitude.
In later ages, however, emphasis was placed more on the obligations of the ruled to the ruler, and less on the ruler's obligations to the ruled.
Loyalty was also an extension of one's duties to friends, family, and spouse. Loyalty to one's family came first, then to one's spouse, then to one's ruler, and lastly to one's friends. Loyalty was considered one of the greater human virtues.
Confucius also realized that loyalty and filial piety can potentially conflict.
Filial piety[link]
Main article: Filial piety
"Filial piety" (Chinese: 孝; pinyin: xiào) is considered among the greatest of virtues and must be shown towards both the living and the dead (including even remote ancestors). The term "filial" (meaning "of a child") characterizes the respect that a child, originally a son, should show to his parents. This relationship was extended by analogy to a series of five relationships (Chinese: 五倫; pinyin: wǔlún):[18]
The Five Bonds
- Ruler to Ruled
- Father to Son
- Husband to Wife
- Elder Brother to Younger Brother
- Friend to Friend
Specific duties were prescribed to each of the participants in these sets of relationships. Such duties were also extended to the dead, where the living stood as sons to their deceased family. This led to the veneration of ancestors. The only relationship where respect for elders wasn't stressed was the Friend to Friend relationship. In all other relationships, high reverence was held for elders.
The idea of Filial piety influenced the Chinese legal system: a criminal would be punished more harshly if the culprit had committed the crime against a parent, while fathers often exercised enormous power over their children. A similar differentiation was applied to other relationships. Now[PROC? clarification needed] filial piety is also built into law. People have the responsibility to provide for their elderly parents according to the law.
The main source of our knowledge of the importance of filial piety is the Classic of Filial Piety, a work attributed to Confucius and his son but almost certainly written in the 3rd century BCE. The Analects, the main source of the Confucianism of Confucius, actually has little to say on the matter of filial piety and some sources believe the concept was focused on by later thinkers as a response to Mohism.
Filial piety has continued to play a central role in Confucian thinking to the present day.
Relationships[link]
Relationships are central to Confucianism. Particular duties arise from one's particular situation in relation to others. The individual stands simultaneously in several different relationships with different people: as a junior in relation to parents and elders, and as a senior in relation to younger siblings, students, and others. While juniors are considered in Confucianism to owe their seniors reverence, seniors also have duties of benevolence and concern toward juniors. This theme of mutuality is prevalent in East Asian cultures even to this day.
Social harmony—the great goal of Confucianism—therefore results in part from every individual knowing his or her place in the social order, and playing his or her part well. When Duke Jing of Qi asked about government, by which he meant proper administration so as to bring social harmony, Confucius replied:
There is government, when the prince is prince, and the minister is minister; when the father is father, and the son is son. (Analects XII, 11, trans. Legge)
Mencius says: "When being a child, yearn for and love your parents; when growing mature, yearn for and love your lassie; when having wife and child(ren), yearn for and love your wife and child(ren); when being an official (or a staffer), yearn for and love your sovereign (and/or boss)."[19][cite this quote]
The gentleman[link]
Main article: Junzi
The term jūnzǐ (Chinese: 君子; literally "lord's child") is crucial to classical Confucianism. Confucianism exhorts all people to strive for the ideal of a "gentleman" or "perfect man". A succinct description of the "perfect man" is one who "combines the qualities of saint, scholar, and gentleman." In modern times the masculine translation in English is also traditional and is still frequently used. Elitism was bound up with the concept, and gentlemen were expected to act as moral guides to the rest of society.
They were to:
- cultivate themselves morally;
- show filial piety and loyalty where these are due;
- cultivate humanity, or benevolence.
The great exemplar of the perfect gentleman is Confucius himself. Perhaps the tragedy of his life was that he was never awarded the high official position which he desired, from which he wished to demonstrate the general well-being that would ensue if humane persons ruled and administered the state.
The opposite of the Jūnzǐ was the Xiǎorén (Chinese: 小人; pinyin: xiǎorén; literally "small person"). The character 小 in this context means petty in mind and heart, narrowly self-interested, greedy, superficial, or materialistic.
Rectification of names[link]
Main article: Rectification of Names
Confucius believed that social disorder often stemmed from failure to perceive, understand, and deal with reality. Fundamentally, then, social disorder can stem from the failure to call things by their proper names, and his solution to this was Zhèngmíng (Chinese: [正名]; pinyin: zhèngmíng; literally "rectification of terms"). He gave an explanation of zhengming to one of his disciples.
Zi-lu said, "The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?"
The Master replied, "What is necessary to rectify names."
"So! indeed!" said Zi-lu. "You are wide off the mark! Why must there be such rectification?"
The Master said, "How uncultivated you are, Yu! A superior man, in regard to what he does not know, shows a cautious reserve.
If names be not correct, language is not in accordance with the truth of things.
If language be not in accordance with the truth of things, affairs cannot be carried on to success.
When affairs cannot be carried on to success, proprieties and music do not flourish.
When proprieties and music do not flourish, punishments will not be properly awarded.
When punishments are not properly awarded, the people do not know how to move hand or foot.
Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires is just that in his words there may be nothing incorrect."
(Analects XIII, 3, tr. Legge)
Xun Zi chapter (22) "On the Rectification of Names" claims the ancient sage-kings chose names (Chinese: [名]; pinyin: míng) that directly corresponded with actualities (Chinese: [實]; pinyin: shí), but later generations confused terminology, coined new nomenclature, and thus could no longer distinguish right from wrong.
Governance[link]
To govern by virtue, let us compare it to the North Star: it stays in its place, while the myriad stars wait upon it. (Analects II, 1)
Another key Confucian concept is that in order to govern others one must first govern oneself. When developed sufficiently, the king's personal virtue spreads beneficent influence throughout the kingdom. This idea is developed further in the Great Learning, and is tightly linked with the Taoist concept of wu wei (simplified Chinese: 无为; traditional Chinese: 無為; pinyin: wú wéi): the less the king does, the more gets done. By being the "calm center" around which the kingdom turns, the king allows everything to function smoothly and avoids having to tamper with the individual parts of the whole.
This idea may be traced back to early Chinese shamanistic beliefs, such as the king being the axle between the sky, human beings, and the Earth.[citation needed] Another complementary view is that this idea may have been used by ministers and counselors to deter aristocratic whims that would otherwise be to the detriment of the state's people.
Meritocracy[link]
In teaching, there should be no distinction of classes. (Analects XV, 39)
The main basis of his teachings was to seek knowledge, study, and become a better person.
Although Confucius claimed that he never invented anything but was only transmitting ancient knowledge (see Analects VII, 1), he did produce a number of new ideas. Many European and American admirers such as Voltaire and H. G. Creel point to the revolutionary idea of replacing nobility of blood with nobility of virtue. Jūnzǐ (君子, lit. "lord's child"), which originally signified the younger, non-inheriting, offspring of a noble, became, in Confucius' work, an epithet having much the same meaning and evolution as the English "gentleman". A virtuous plebeian who cultivates his qualities can be a "gentleman", while a shameless son of the king is only a "small man". That he admitted students of different classes as disciples is a clear demonstration that he fought against the feudal structures that defined pre-imperial Chinese society.
Another new idea, that of meritocracy, led to the introduction of the Imperial examination system in China. This system allowed anyone who passed an examination to become a government officer, a position which would bring wealth and honour to the whole family. The Chinese Imperial examination system seems to have been started in 165 BC, when certain candidates for public office were called to the Chinese capital for examination of their moral excellence by the emperor. Over the following centuries the system grew until finally almost anyone who wished to become an official had to prove his worth by passing written government examinations.
His achievement was the setting up of a school that produced statesmen with a strong sense of patriotism and duty, known as Rujia (Chinese: 儒家; pinyin: Rújiā). During the Warring States Period and the early Han Dynasty, China grew greatly and the need arose for a solid and centralized cadre of government officers able to read and write administrative papers. As a result, Confucianism was promoted by the emperor and the men its doctrines produced became an effective counter to the remaining feudal aristocrats who threatened the unity of the imperial state.
During the Han Dynasty, Confucianism developed from an ethical system into a political ideology used to legitimize the rule of the political elites.[20] Most Chinese emperors used a mix of Legalism and Confucianism as their ruling doctrine, often with the latter embellishing the former. The practice of using the Confucian meritocracy to justify political actions continues in countries in the Sinosphere, including post-economic liberalization People's Republic of China, Chiang Kai-Shek's Republic of China, and modern Singapore.[20]
Influence in 17th-century Europe[link]
The works of Confucius were translated into European languages through the agency of Jesuit scholars stationed in China.[21] Matteo Ricci was among the very earliest to report on the thoughts of Confucius, and father Prospero Intorcetta wrote about the life and works of Confucius in Latin in 1687.[22] Translations of Confucian texts influenced European thinkers of the period,[23] particularly among the Deists and other philosophical groups of the Enlightenment who were interested by the integration of the system of morality of Confucius into Western civilization.[22][24] Confucianism influenced Gottfried Leibniz, who was attracted to the philosophy because of its perceived similarity to his own. It is postulated that certain elements of Leibniz's philosophy, such as "simple substance" and "preestablished harmony", were borrowed from his interactions with Confucianism.[23] The French philosopher Voltaire was also influenced by Confucius, seeing the concept of Confucian rationalism as an alternative to Christian dogma.[25] He praised Confucian ethics and politics, portraying the sociopolitical hierarchy of China as a model for Europe.[25]
Confucius has no interest in falsehood; he did not pretend to be prophet; he claimed no inspiration; he taught no new religion; he used no delusions; flattered not the emperor under whom he lived...
Influence on Islamic thought[link]
From the late 17th century onwards a whole body of literature known as the Han Kitab developed amongst the Hui Muslims of China who infused Islamic thought with Confucianism. Especially the works of Liu Zhu such as Tianfang Dianli（天方典禮） sought to harmonize Islam with not only Confucianism but Daoism and is considered to be one of the crowning achievements of the Chinese Muslim culture.[26]
Influence in modern times[link]
Important military and political figures in modern Chinese history continued to be influenced by Confucianism, like the Muslim warlord Ma Fuxiang.[27] The New Life Movement relied heavily on Confucianism. The Kuomintang party purged China's education system of western ideas, introducing Confucianism into the curriculum. Education came under the total control of state, which meant, in effect, the Kuomintang party, via the Ministry of Education. Military and political classes on the Kuomintang's Three Principles of the People （三民主義） were added. Textbooks, exams, degrees and educational instructors were all controlled by the state, as were all universities.[28]
Criticism[link]
For many years since the era of Confucius, various critiques of Confucianism have arisen, including Laozi's philosophy and Mozi's critique. Lu Xun also criticised Confucianism heavily for shaping Chinese people into the condition they had reached by the late Qing Dynasty: his criticism are well portrayed in two of his works, A Madman's Diary and The True Story of Ah Q.
In modern times, waves of critique along with vilification against Confucianism arose. The Taiping Rebellion, May Fourth Movement and Cultural Revolution are some upsurges of those waves in China. Taiping rebels described many sages in Confucianism as well as gods in Taoism and Buddhism as mere legends. Marxists during the Cultural Revolution described Confucius as the general representative of the class of slave owners. Numerous opinions and interpretations of Confucianism (of which many are actually opposed by Confucianism) were invented.
Confucianism has a related principle idea called "He Er Bu Tong" (和而不同, peaceful while differing or harmonious while diversified). Although people have differences in opinions, interests, preferences, profiles, etc., they should first keep peace among themselves, and people should live in harmony with each other while maintaining their diversity. There are still other aphorisms relating to Confucian ideas, e.g. If what others say is right and you are truly at fault, change it. If not, be ever more careful of committing that kind of fault (有則改之,無則加勉), Seek to emulate others' virtues, and reflect on your own weak points when you see the failings of others' (見賢思齊焉,見不賢而內自省).
Women in Confucian thought[link]
Confucianism "largely defined the mainstream discourse on gender in China from the Han dynasty onward,"[29] and its strict, obligatory gender roles as a cornerstone of family, and thus, societal stability, continue to shape social life throughout East Asia. Confucians taught that a virtuous woman was supposed to uphold 'three subordinations': be subordinate to her father before marriage, to her husband after marriage, and to her son after her husband died. Men could remarry and have concubines, whereas women were supposed to uphold the virtue of chastity when they lost their husbands.[30] Chaste widows were revered as heroes during the Ming and Qing periods,[29] and were deemed so central to China’s culture and the fate of all peoples, the Yongle Emperor distributed 10,000 copies of the Biographies of Exemplary Women (Lienü Zhuan) to various non-Chinese countries for their moral instruction. The book served as Confucianism's seminal textbook for Chinese women for two millennia, but cementing the "cult of chastity" as an exemplar of Chinese superiority also condemned many widows to lives of "poverty and loneliness."[29]
However, recent reexaminations of Chinese gender roles suggest that Daoism and the yin-yang dichotomy played an even greater part in stifling female roles, and that many women flourished within Confucianism.[29] During the Han dynasty period, the important Confucian text Lessons for Women (Nüjie), was written by Ban Zhao (45-114 CE): by a woman, for women.
She wrote the Nüjie ostensibly for her daughters, instructing them on how to live proper Confucian lives as wives and mothers. Although this is a relatively rare instance of a female Confucian voice, Ban Zhao almost entirely accepts the prevailing views concerning women's proper roles; they should be silent, hard-working, and compliant. She stresses the complementarity and equal importance of the male and female roles according to yin-yang theory, but she clearly accepts the dominance of the yang-male. Her only departure from the standard male versions of this orthodoxy is that she insists on the necessity of educating girls and women. We should not underestimate the significance of this point, as education was the bottom line qualification for being a junzi or "noble person,"...her example suggests that the Confucian prescription for a meaningful life as a woman was apparently not stifling for all women. Even some women of the literate elite, for whom Confucianism was quite explicitly the norm, were able to flourish by living their lives according to that model.[29]
Debate over classification[link]
Ever since Europeans first encountered Confucianism, the issue of how Confucianism should be classified has been subject to debate. In the 16th and the 17th centuries, the earliest European arrivals in China, the Christian Jesuits, considered Confucianism to be an ethical system, not a religion, and one that was compatible with Christianity.[31] The Jesuits, including Matteo Ricci, saw Chinese rituals as "civil rituals" that could co-exist alongside the spiritual rituals of Catholicism.[31] By the early 18th century, this initial portrayal was rejected by the Dominicans and Franciscans, creating a dispute among Catholics in East Asia that was known as the "Rites Controversy".[32] The Dominicans and Franciscans argued that ancestral worship was a form of pagan idolatry that was contradictory to the tenets of Christianity. This view was reinforced by Pope Benedict XIV, who ordered a ban on Chinese rituals.[32]
This debate continues into the modern era. There is consensus among scholars that, whether or not it is religious, Confucianism is definitively non-theistic. Confucianism is humanistic, and does not involve a belief in the supernatural or in a personal god.[5] On spirituality, Confucius said to Chi Lu, one of his students, that "You are not yet able to serve men, how can you serve spirits?"[33] Attributes that are seen as religious—such as ancestor worship, ritual, and sacrifice—were advocated by Confucius as necessary for social harmony; however, these attributes can be traced to the traditional non-Confucian Chinese beliefs of Chinese folk religion, and are also practiced by Daoists and Chinese Buddhists. Scholars recognize that classification ultimately depends on how one defines religion. Using stricter definitions of religion, Confucianism has been described as a moral science or philosophy.[34] But using a broader definition, such as Frederick Streng's characterization of religion as "a means of ultimate transformation",[35] Confucianism could be described as a "sociopolitical doctrine having religious qualities."[5] With the latter definition, Confucianism is religious, even if non-theistic, in the sense that it "performs some of the basic psycho-social functions of full-fledged religions", in the same way that non-theistic ideologies like Communism do.[5]
Names[link]
Strictly speaking, there is no term in Chinese which directly corresponds to "Confucianism." Several different terms are used in different situations, several of which are of modern origin:
- "School of the scholars" (Chinese: 儒家; pinyin: Rújiā)
- "Teaching of the scholars" (Chinese: 儒教; pinyin: Rújiào)
- "Study of the scholars" (simplified Chinese: 儒学; traditional Chinese: 儒學; pinyin: Rúxué)
- "Teaching of Confucius" (Chinese: 孔教; pinyin: Kǒngjiào)
- "Kong Family's Business" (Chinese: 孔家店; pinyin: Kǒngjiādiàn)[36]
Three of these use the Chinese character 儒 rú, meaning "scholar". These names do not use the name "Confucius" at all, but instead center on the figure or ideal of the Confucian scholar; however, the suffixes of jiā, jiào, and xué carry different implications as to the nature of Confucianism itself.
Rújiā contains the character jiā, which literally means "house" or "family". In this context, it is more readily construed as meaning "school of thought", since it is also used to construct the names of philosophical schools contemporary with Confucianism: for example, the Chinese names for Legalism and Mohism end in jiā.
Rújiào and Kǒngjiào contain the Chinese character jiào, the noun "teach", used in such as terms as "education", or "educator". The term, however, is notably used to construct the names of religions in Chinese: the terms for Islam, Judaism, Christianity, and other religions in Chinese all end with jiào.
Rúxué contains xué 'study'. The term is parallel to -ology in English, being used to construct the names of academic fields: the Chinese names of fields such as physics, chemistry, biology, political science, economics, and sociology all end in xué.
See also[link]
 |
Wikimedia Commons has media related to: Confucianism |
- Four Books
- Five Classics
- Thirteen Classics
- Neo-Confucianism
- Korean Confucianism
- Neo-Confucianism in Japan
- Confucianism in Indonesia
- Wen Tianxiang
- Temple of Confucius
- Confucian view of marriage
- Confucian art
- Boston Confucians
- Chinese folk religion
- Unitarian Universalism
Notes[link]
- ^ Craig 1998, p. 550.
- ^ a b c Juergensmeyer, Mark (2005). Religion in global civil society. Oxford University Press. p. 70. ISBN 978-0-19-518835-6. "...humanist philosophies such as Confucianism, which do not share a belief in divine law and do not exalt faithfulness to a higher law as a manifestation of divine will"
- ^ a b c Craig 1998, p. 536.
- ^ Lo, Ping-cheung (1999), Confucian Ethic of Death with Dignity and Its Contemporary Relevance, Society of Christian Ethics, http://arts.hkbu.edu.hk/~pclo/e5.pdf
- ^ a b c d Yang 1961, p. 26.
- ^ Juergensmeyer, Mark (2006). The Oxford handbook of global religions. Oxford Handbooks. Oxford University Press. p. 116. ISBN 978-0-19-513798-9. "Few people self-identify as Confucian, yet fewer still will deny the vital importance of promoting filiality and family cohesion"
- ^ Education About Asia. 6-7. Association for Asian Studies. 2001. p. 75.
- ^ Jenco, Leigh (2007). "A Political Theory for Them: But Not for Us? Western Theorists Interpret the Chinese Tradition". The Review of Politics (Cambridge University Press) 69 (2): 274.
- ^ Yao, Xinzhong (2000). An introduction to Confucianism. Cambridge University Press. p. 276. ISBN 978-0-521-64430-3.
- ^ Yi, Sŭng-hwan (2006). A topography of Confucian discourse. Homa & Sekey Books. p. 58. ISBN 978-1-931907-27-9. "Capitalizing on this trend, Confucian capitalism proposed by Chinese-American scholars... gained academic attention in the Mainland"
- ^ Kim, Young-Gwan (2002). "The Confucian-Christian Context in Korean Christianity". B.C. Asian Review (University of British Columbia Press) 13: 70–91.
- ^ Frankel, James (2011). Rectifying God's Name: Liu Zhi's Confucian Translation of Monotheism and Islamic Law. University of Hawaii. ISBN 978-0-8248-3474-6. http://www.uhpress.hawaii.edu/p-7442-9780824834746.aspx.
- ^ Raju, P. T. (1992). Introduction to comparative philosophy. Northwestern University Press. p. 149. ISBN 978-81-208-0985-7.
- ^ Bevir 2010, p. 272
- ^ a b Runes, Dagobert D. (1983). Dictionary of Philosophy. Philosophical Library. p. 338. ISBN 978-0-8022-2388-3.
- ^ Homer H. Dubs: 'Nature in the Teaching of Confucius', p. 233
- ^ Lun Yu (Yang Huo) 13 May 2009
- ^ Chinese Legal Theories
- ^ 孟子：人少，則慕父母；知好色，則慕少艾；有妻子，則慕妻子；仕則慕君
- ^ a b Haynes 2008, p. 67.
- ^ The first was Michele Ruggieri who had returned from China to Italy in 1588, and carried on translating in Latin Chinese classics, while residing in Salerno
- ^ a b "Windows into China", John Parker, p.25, ISBN 0-89073-050-4
- ^ a b Mungello, David E. (1971). "Leibniz's Interpretation of Neo-Confucianism". Philosophy East and West 21 (1): 3–22.
- ^ The Eastern Origins of Western Civilisation, John Hobson, pp 194–195, ISBN 0-521-54724-5
- ^ a b c Lan, Feng (2005). Ezra Pound and Confucianism: remaking humanism in the face of modernity. University of Toronto Press. p. 190. ISBN 978-0-8020-8941-0.
- ^ Frankel, James (2009). "Uncontrived Concord: The Eclectic Sources and Syncretic Theories of Liu Zhi, a Chinese Muslim Scholar". Journal of Islamic Studies 20: 46–54. http://jis.oxfordjournals.org/content/20/1/46.abstract. Retrieved 12 September 2011.
- ^ Stéphane A. Dudoignon, Hisao Komatsu, Yasushi Kosugi, ed. (2006). Intellectuals in the modern Islamic world: transmission, transformation, communication. Taylor & Francis. p. 250. ISBN [[Special:BookSources/00415368359|00415368359]]. http://books.google.com/books?id=MJzB6wrz6Q4C&pg=PA251&dq=ma+fuxiang+military+academy&hl=en&ei=_AadTPPfNIP78AaV-OVR&sa=X&oi=book_result&ct=result&resnum=2&ved=0CDgQ6AEwAQ#v=onepage&q=ma%20fuxiang%20confucianism%20%20northern&f=false. Retrieved 28 June 2010.
- ^ Werner Draguhn, David S. G. Goodman, ed. (2002). China's communist revolutions: fifty years of the People's Republic of China (illustrated ed.). Psychology Press. p. 39. ISBN 0-7007-1630-0. http://books.google.com/books?id=0Caknr1VAqMC&dq=ma+bufang+communist+saw&q=riding+it+of+western+texts+and+models#v=onepage&q=it%20of%20western%20texts%20and%20models%20confucian&f=false. Retrieved 9 April 2011.
- ^ a b c d e Adler, Joseph A. (Winter 2006). "Daughter/Wife/Mother or Sage/Immortal/Bodhisattva? Women in the Teaching of Chinese Religions". ASIANetwork Exchange, vol. XIV, no. 2. http://www2.kenyon.edu/Depts/Religion/Fac/Adler/Writings/Women.htm. Retrieved 18 May 2011.
- ^ Vohra, Ranbir (1999). China's Path to Modernization: A Historical Review from 1800 to the Present 3rd edition. Prentice Hall. ISBN 0-13-080747-8.
- ^ a b Elman 2005, p. 112.
- ^ a b Gunn 2003, p. 108.
- ^ Sinaiko 1998, p. 176.
- ^ Centre for Confucian Science (Korea); Introduction to Confucianism
- ^ Streng, Frederick, "Understanding Religious Life," 3rd ed. (1985), p. 2
- ^ This phrase of a certain negative context became popular after its usage in many Anti-Confucianism movements in China, most notably the May Fourth Movement and the Cultural Revolution. See [1] and [2] for more details.
References[link]
- Craig, Edward (1998), Routledge Encyclopedia of Philosophy, Volume 7, Taylor & Francis, ISBN 978-0-415-07310-3
- Elman, Benjamin A. (2005), On their own terms: science in China, 1550-1900, Harvard University Press, ISBN 978-0-674-01685-9
- Haynes, Jeffrey (2008), Routledge handbook of religion and politics, Taylor & Francis, ISBN 978-0-415-41455-5
- Creel, Herrlee G. Confucius and the Chinese Way. Reprint. New York: Harper Torchbooks. (Originally published under the title Confucius—the Man and the Myth.)
- Fingarette, Herbert. Confucius: The Secular as Sacred ISBN 1-57766-010-2.
- Gunn, Geoffrey C. (2003), First globalization: the Eurasian exchange, 1500 to 1800, Rowman & Littlefield, ISBN 978-0-7425-2662-4
- Ivanhoe, Philip J. Confucian Moral Self Cultivation. 2nd rev. ed., Indianapolis: Hackett Publishing.
- Nivison, David S. The Ways of Confucianism. Chicago: Open Court Press..
- Sinaiko, Herman L. (1998), Reclaiming the canon: essays on philosophy, poetry, and history, Yale University Press, ISBN 978-0-300-06529-9
- Xinzhong Yao (2000) An Introduction to Confucianism. Cambridge: Cambridge University Press.
- Yang, C. K. (1961; rpr. 1971), Religion in Chinese society: a study of contemporary social functions of religion and some of their historical factors, University of California Press, ISBN 978-0-88133-621-4
Translations of texts attributed to Confucius[link]
[edit] The Analects (Lun Yu)
- Confucian Analects (1893) Translated by James Legge.
- The Analects of Confucius (1915; rpr. NY: Paragon, 1968). Translated by William Edward Soothill.
- The Analects of Confucius: A Philosophical Translation (New York: Ballantine, 1998). Translated by Roger T. Ames, Henry Rosemont.
- The Original Analects: Sayings of Confucius and His Successors (New York: Columbia University Press, 1998). Translated by E. Bruce Brooks, A. Taeko Brooks.
- The Analects of Confucius (New York: W.W. Norton, 1997). Translated by Simon Leys
- Analects: With Selections from Traditional Commentaries (Indianapolis: Hackett Publishing, 2003). Translated by Edward Slingerland.
External links[link]
| Find more about Confucianism on Wikipedia's sister projects: | |
 |
Definitions and translations from Wiktionary |
 |
Images and media from Commons |
 |
Learning resources from Wikiversity |
 |
News stories from Wikinews |
 |
Quotations from Wikiquote |
 |
Source texts from Wikisource |
 |
Textbooks from Wikibooks |
- Stanford Encyclopedia of Philosophy Entry: Confucius
- Interfaith Online: Confucianism
- Confucian Documents at the Internet Sacred Texts Archive.
- Oriental Philosophy, "Topic:Confucianism"
|
|||||||||||||||||
|
||||||||||||||||||||||||||||||||||||||||||||||||||||||
http://wn.com/Confucianism
Related pages:
http://de.wn.com/Konfuzianismus
http://es.wn.com/Confucianismo
http://ru.wn.com/Конфуцианство
http://cs.wn.com/Konfucianismus
http://pt.wn.com/Confucionismo
http://pl.wn.com/Konfucjanizm
http://hi.wn.com/कुन्फ़्यूशियसी धर्म
http://it.wn.com/Confucianesimo
http://id.wn.com/Agama Khonghucu
http://nl.wn.com/Confucianisme
http://fr.wn.com/Confucianisme
This page contains text from Wikipedia, the Free Encyclopedia - http://en.wikipedia.org/wiki/Confucianism
This article is licensed under the Creative Commons Attribution-ShareAlike 3.0 Unported License, which means that you can copy and modify it as long as the entire work (including additions) remains under this license.
This article is licensed under the Creative Commons Attribution-ShareAlike 3.0 Unported License, which means that you can copy and modify it as long as the entire work (including additions) remains under this license.
