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China
China is seen variously as an ancient civilization extending over a large area in East Asia, a nation and/or a multinational entity.
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Han Dynasty
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Han dynasty
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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.
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Ming dynasty
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Qing Dynasty
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Shandong
For the people of Shandong, see Shandong people
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Shandong Province
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Yuan Dynasty
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7853 Confucius
7853 Confucius (2086 T-2) is a main-belt asteroid discovered on September 29, 1973 by Cornelis Johannes van Houten, Ingrid van Houten-Groeneveld and Tom Gehrels at Palomar Observatory.
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A. J. Ayer
http://wn.com/A_J_Ayer -
Adam Smith
http://wn.com/Adam_Smith -
Alain Badiou
http://wn.com/Alain_Badiou -
Albert Camus
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Aristotle
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Arthur Schopenhauer
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Arthur Waley
Arthur David Waley CH, CBE (19 August 1889 – 27 June 1966) was an English orientalist and sinologist.
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Auguste Comte
http://wn.com/Auguste_Comte -
Augustine of Hippo
: For other uses, see Augustine, Augustinus and Saint Augustine.
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Averroes
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Ayn Rand
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Baruch Spinoza
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Benjamin Lee Whorf
Benjamin Lee Whorf (April 24, 1897 in Winthrop, Massachusetts – July 26, 1941) was an American linguist. Whorf is widely known for his ideas about linguistic relativity, the hypothesis that language influences thought. An important theme in many of his publications, he has been credited as one of the fathers of this approach, often referred to as the "Sapir-Whorf hypothesis", named after him and his mentor Edward Sapir. Originally educated as a chemical engineer, he took up an interest in linguistics late in his life, studying with Sapir at Yale University. In the last ten years of his life he dedicated his spare time to linguistic studies, doing field work on Native American languages in the US and Mexico. He managed to become one of the most influential linguists of his time, even while still working as a fire inspector for the Hartford Fire Insurance Company. He published a grammar of the Hopi language, studies of Nahuatl dialects, Maya hieroglyphic writing, and the first attempt at a reconstruction of Uto-Aztecan. He also published many articles in the most prestigious linguistic journals, many of them dealing with the ways in which he saw that different linguistic systems affected the thought systems and habitual behaviour of language users.
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Bertrand Russell
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Buddhism
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Buddhist
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Cai Yong
http://wn.com/Cai_Yong -
Carl Schmitt
Carl Schmitt (July 11, 1888 – April 7, 1985) was a German jurist, Catholic philosopher, political theorist, and professor of law.
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Cheng Yu (musician)
Cheng Yu is a Chinese musician. She is internationally renowned in Pipa, the Chinese four-stringed pear-shaped lute, but also plays the Guqin, the seven-stringed zither, and is a virtuoso, scholar and specialist of Chinese music.
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China
China is seen variously as an ancient civilization extending over a large area in East Asia, a nation and/or a multinational entity.
http://wn.com/China -
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.
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Confucius
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Confucius Institute
Confucius Institutes () are non-profit public institutions that aim to promote Chinese language and culture and support local Chinese teaching internationally. The headquarters is in Beijing and is under the Office of Chinese Language Council International (colloquially, Hanban ()).
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Cultural Revolution
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David Hume
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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].
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Edmund Burke
Edmund Burke PC (12 January [NS] 1729 9 July 1797) was an Irish statesman, author, orator, political theorist, and philosopher who, after relocating to England, served for many years in the House of Commons of Great Britain as a member of the Whig party. He is mainly remembered for his support of the cause of the American Revolutionaries, and for his later opposition to the French Revolution. The latter led to his becoming the leading figure within the conservative faction of the Whig party, which he dubbed the "Old Whigs", in opposition to the pro-French-Revolution "New Whigs," led by Charles James Fox. Burke was praised by both conservatives and liberals in the nineteenth century and since the twentieth century he has generally been viewed as the philosophical founder of modern conservatism, as well as a representative of classical liberalism.
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Edward Sapir
Edward Sapir (), (January 26, 1884 – February 4, 1939) was a German-born American anthropologist-linguist and a leader in American structural linguistics. He was one of the creators of what is now called the Sapir-Whorf hypothesis. He was a highly influential figure in American linguistics, influencing several generations of linguists across several schools of the discipline.
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Emperor Wu of Han
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Ezra Pound
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Franz Boas
Franz Boas (July 9, 1858 – December 21, 1942) was a German American anthropologist a pioneer of modern anthropology who has been called the "Father of American Anthropology" and "the Father of Modern Anthropology." Like many such pioneers, he trained in other disciplines; he received his doctorate in physics, and did post-doctoral work in geography. He applied the scientific method to the study of human cultures and societies; previously this discipline was based on the formulation of grand theories around anecdotal knowledge.
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François Quesnay
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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.
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G. E. Moore
:"G.E. Moore" redirects here. For the cofounder of Intel, see Gordon Moore.
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Gautama Buddha
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Gilbert Ryle
Gilbert Ryle (19 August 1900, Brighton – 6 October 1976, Oxford), was a British philosopher, and a representative of the generation of British ordinary language philosophers that shared Wittgenstein's approach to philosophical problems, and is principally known for his critique of Cartesian dualism, for which he coined the phrase "the ghost in the machine". Some of his ideas in the philosophy of mind have been referred to as "behaviourist" (not to be confused with the psychological behaviourism of B. F. Skinner and John B. Watson). Ryle's best known book is The Concept of Mind (1949), in which he writes that the "general trend of this book will undoubtedly, and harmlessly, be stigmatised as 'behaviourist'." Ryle, having engaged in detailed study of the key works of Bernard Bolzano, Franz Brentano, Alexius Meinong, Husserl, and Heidegger, himself suggested instead that the book "could be described as a sustained essay in phenomenology, if you are at home with that label."
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Giovanni Gentile
Giovanni Gentile (; May 30, 1875 – April 15, 1944) was an Italian neo-Hegelian Idealist philosopher, a peer of Benedetto Croce. He described himself as 'the philosopher of Fascism', and ghostwrote A Doctrine of Fascism (1932) for Benito Mussolini. He also devised his own system of philosophy, Actual Idealism.
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Gong Yi
Gong Yi () is a guqin master from Shanghai, presently one of the instrument's leading figures. Born in Nanjing, he trained first under several local players (incl. Liu Shaochun and Xia Yifeng) before proceeding to the Shanghai Conservatory where he absorbed a range of styles from such prominent masters as Zhang Ziqian, Xu Lisun, Gu Meigeng, and Wei Zhongle. Gong Yi has had, since the 1950s, a varied career performing, teaching, composing, and researching under the auspices of several institutions and ensembles, most notably the Shanghai Chinese Orchestra of which he was director and sole guqin player. In guqin circles he is particularly noted for his efforts toward integration of the instrument into the conservatory mainstream.
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Gottlob Frege
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Guan Pinghu
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Gustav Bergmann
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Guy Debord
Guy Ernest Debord (December 28, 1931 - November 30, 1994) was a French Marxist theorist, writer, filmmaker, hypergraphist and founding member of the groups Lettrist International and Situationist International (SI). He was also briefly a member of Socialisme ou Barbarie.
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Hans-Georg Gadamer
Hans-Georg Gadamer (; February 11, 1900 – March 13, 2002) was a German philosopher of the continental tradition, best known for his 1960 magnum opus, Truth and Method (Wahrheit und Methode).
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Henri Bergson
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Henry David Thoreau
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Henry Sidgwick
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Herbert Spencer
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Hugo Grotius
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Ibn Khaldun
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Immanuel Kant
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Isaiah Berlin
Sir Isaiah Berlin OM (6 June 1909 – 5 November 1997) was a Russian-British social and political theorist, philosopher and historian of ideas, regarded as one of the leading thinkers of the twentieth century, and as the dominant liberal scholar of his generation. He excelled as an essayist, conversationalist and raconteur; and as a brilliant lecturer who improvised, rapidly and spontaneously, richly allusive and coherently structured material. He translated works by Ivan Turgenev from Russian into English and, during the war, worked for the British Diplomatic Service. The Independent stated that "Isaiah Berlin was often described, especially in his old age, by means of superlatives: the world's greatest talker, the century's most inspired reader, one of the finest minds of our time ... there is no doubt that he showed in more than one direction the unexpectedly large possibilities open to us at the top end of the range of human potential".
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J. L. Austin
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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.
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Jacques Derrida
Jacques Derrida () (15 July 1930 – 8 October 2004) was a French philosopher born in Algeria. He developed the critical technique known as deconstruction, and his work has been associated both with post-structuralism and postmodern philosophy. His prolific output of more than 40 published books, together with essays and public speaking, has had a significant impact upon the humanities, particularly on literary theory and continental philosophy. His best known assertion with regard to his methodology is that "there is no outside-the-text."
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James Legge
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Jean Baudrillard
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Jean-Paul Sartre
Jean-Paul Charles Aymard Sartre (, ; 21 June 1905 – 15 April 1980) was a French existentialist philosopher, playwright, novelist, screenwriter, political activist, biographer, and literary critic. He was one of the leading figures in 20th century French philosophy, existentialism, and Marxism, and his work continues to influence fields such as Marxist philosophy, sociology, and literary studies. Sartre was also noted for his long relationship with the author and social theorist, Simone de Beauvoir. He was awarded the 1964 Nobel Prize in Literature but refused the honour.
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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.
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John Locke
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John Rawls
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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.
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Jonathan Clements
Jonathan Clements (born 9 July 1971) is a British author and scriptwriter. His non-fiction works include biographies of Confucius, Koxinga and Qin Shihuangdi (the First Emperor of China), as well as monthly opinion columns for NEO magazine. He is also the co-author of encyclopedias of anime and Japanese television dramas.
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Josiah Royce
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Jürgen Habermas
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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.
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Karl Marx
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Karl Popper
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Kung Te-cheng
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Lao-Tzu
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Lao-tzu
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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.
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Leo Strauss
Leo Strauss (September 20, 1899 – October 18, 1973) was a political philosopher who specialized in classical political philosophy. He was born in Germany to Jewish parents and later emigrated to the United States. He spent most of his career as a professor of political science at the University of Chicago, where he taught several generations of students and published fifteen books.
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Leonard Bloomfield
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Lev Vygotsky
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Li Ssu
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Li Xiangting
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Lin Youren
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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.
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Ludwig Wittgenstein
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Marsilius of Padua
Marsilius of Padua (Italian Marsilio or Marsiglio da Padova; (circa 1275 – circa 1342) was an Italian scholar, trained in medicine who practiced a variety of professions. He was also an important 14th century political figure. His political treatise Defensor pacis is seen by some authorities as the most revolutionary political treatise written in the later Middle Ages.
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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.
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Mencius
:For the book with the same name, see Mencius (book).
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Michael Oakeshott
Michael Joseph Oakeshott (December 11, 1901 – December 19, 1990) was an English philosopher who wrote about political thought, and the philosophy of history, religion, aesthetics, and law. He is widely regarded as one of the most important conservative intellectuals of the twentieth century, although he has also been characterized as a liberal thinker.
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Michael Walzer
Michael Walzer (; 3 March 1935) is a Jewish American political philosopher and public intellectual. A professor emeritus at the Institute for Advanced Study in Princeton, New Jersey, he is editor of the political-intellectual quarterly Dissent. He has written books and essays on a wide range of topics, including just and unjust wars, nationalism, ethnicity, economic justice, social criticism, radicalism, tolerance, and political obligation and is a contributing editor to The New Republic. To date, he has written 27 books and published over 300 articles, essays, and book reviews in Dissent, The New Republic, The New York Review of Books, The New Yorker, The New York Times, and many scholarly journals.
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Michel Foucault
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Milovan Đilas
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Mozi
http://wn.com/Mozi -
Niccolò Machiavelli
http://wn.com/Niccolò_Machiavelli -
Noam Chomsky
Avram Noam Chomsky ( or ; born December 7, 1928) is an American linguist, philosopher, cognitive scientist, and political activist. He is an Institute Professor and professor emeritus of linguistics at the Massachusetts Institute of Technology. Chomsky is well known in the academic and scientific community as one of the fathers of modern linguistics, and a major figure of analytic philosophy. Since the 1960s, he has become known more widely as a political dissident and an anarchist, referring to himself as a libertarian socialist. Chomsky is the author of more than 100 books and has received worldwide attention for his views, despite being typically absent from the mainstream media.
http://wn.com/Noam_Chomsky -
P. F. Strawson
Sir Peter Frederick Strawson FBA (23 November 1919 – 13 February 2006) was an English philosopher. He was the Waynflete Professor of Metaphysical Philosophy at the University of Oxford (Magdalen College) from 1968 to 1987. Before that he was appointed as a college lecturer at University College, Oxford in 1947 and became a tutorial fellow the following year until 1968. On his retirement in 1987, he returned to the college and continued working there until shortly before his death.
http://wn.com/P_F_Strawson -
Paul Grice
Herbert Paul Grice (March 13, 1913, Birmingham, England – August 28, 1988, Berkeley, California), usually publishing under the name H. P. Grice, H. Paul Grice, or Paul Grice, was a British-educated philosopher of language, who spent the final two decades of his career in the United States.
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Paul Ricœur
http://wn.com/Paul_Ricœur -
Paul Tillich
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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.
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Philippa Foot
http://wn.com/Philippa_Foot -
Plato
:For other uses, see Plato (disambiguation) and Platon (disambiguation).
http://wn.com/Plato -
Qin Shi Huang
http://wn.com/Qin_Shi_Huang -
Rabindranath Tagore
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Religious formalism
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Robert Nozick
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Ruan Ji
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Rudolf Carnap
Rudolf Carnap (May 18, 1891 – September 14, 1970) was an influential German-born philosopher who was active in Europe before 1935 and in the United States thereafter. He was a leading member of the Vienna Circle and a prominent advocate of logical positivism.
http://wn.com/Rudolf_Carnap -
Russell Kirk
Russell Kirk (October 19, 1918 – April 29, 1994) was an American political theorist, moralist, historian, social critic, literary critic, and fiction author known for his influence on 20th century American conservatism. His 1953 book, The Conservative Mind, gave shape to the amorphous post-World War II conservative movement. It traced the development of conservative thought in the Anglo-American tradition, giving special importance to the ideas of Edmund Burke. Kirk was also considered the chief proponent of traditionalist conservatism.
http://wn.com/Russell_Kirk -
Saul Kripke
Saul Aaron Kripke (born November 13, 1940) is an American philosopher and logician. He is a professor emeritus at Princeton and teaches as a Distinguished Professor of Philosophy at CUNY Graduate Center. Since the 1960s Kripke has been a central figure in a number of fields related to mathematical logic, philosophy of language, philosophy of mathematics, metaphysics, epistemology, and set theory. Much of his work remains unpublished or exists only as tape-recordings and privately circulated manuscripts (see "Unpublished Manuscripts and Online Lectures" below). Kripke was the recipient of the 2001 Schock Prize in Logic and Philosophy. A recent poll conducted among philosophers ranked Kripke among the top ten most important philosophers of the past 200 years.
http://wn.com/Saul_Kripke -
Shandong
For the people of Shandong, see Shandong people
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Shandong Province
http://wn.com/Shandong_Province -
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 -
Society
A society or a human society is (1) a group of people related to each other through persistent relations such as social status, roles and social networks. (2) A large social grouping that shares the same geographical territory and is subject to the same political authority and dominant cultural expectations. Human societies are characterized by patterns of relationships between individuals sharing a distinctive culture and institutions. Without an article, the term refers either to the entirety of humanity or a contextually specific subset of people.
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Sri Aurobindo
http://wn.com/Sri_Aurobindo -
Søren Kierkegaard
http://wn.com/Søren_Kierkegaard -
Thomas Hobbes
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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 -
Wang Fei (musician)
Wang Fei () is a musician of Chinese descent. She specialises in traditional Chinese musical instruments such as the guqin and the guzheng. Her teacher of the guqin is mainly Li Xiangting of the Central Conservatory of Music since 1981. She has two sisters, one of whom resides in China and one resides predominantly in the United States.
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Wilhelm von Humboldt
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Wu Jinglüe
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Wu Zhaoji
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Zeng Chengwei
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Zha Fuxi
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Zhu Quan
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Zhu Xi
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Émile Durkheim
http://wn.com/Émile_Durkheim
RELEASE
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- Back to the Basix (feat. Sheelahroc)
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- I Got Something
- Round the Bays, Part 1 (feat. Daneja)
- Round the Bays, Part 2 (feat. Stickyfingaz)
- Ease on Back
- Creation Iration
- Lavinia's Dub
- A Drive Out East (feat. Charmed 1)
- Immortal Lion
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- Maceo (remix)
- Deep and Thoughtful
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Confucius Words of Wisdom part 1 (Biography)
- Order: Reorder
- Duration: 9:56
- Published: 05 Oct 2009
- Updated: 26 Sep 2012
Biography of Confucius.
http://wn.com/Confucius_Words_of_Wisdom_part_1_Biography
Confucius | Motion Picture In Full HD
- Order: Reorder
- Duration: 124:54
- Published: 16 Apr 2012
- Updated: 26 Sep 2012
The life story of the highly-influential Chinese philosopher, Confucius.
http://wn.com/Confucius_|_Motion_Picture_In_Full_HD
The Wisdom of Confucius
- Order: Reorder
- Duration: 5:01
- Published: 30 May 2010
- Updated: 26 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
Confucious - Trailer HD
- Order: Reorder
- Duration: 3:04
- Published: 12 Dec 2009
- Updated: 10 Sep 2012
The movie follows the life of the highly-influential Chinese philosopher, Confucius (Chow Yun-Fat). It follows his long journey around small kingdoms in northern China preaching his beliefs, and his 72 disciples.
http://wn.com/Confucious_Trailer_HD
confucius prt 1.mpg
- Order: Reorder
- Duration: 10:00
- Published: 25 Mar 2010
- Updated: 23 Sep 2012
confucius 2010 movie. I do not own this video and copyright.
http://wn.com/confucius_prt_1mpg
Confucius:An Ancient Chinese Teacher & Great Sage
- Order: Reorder
- Duration: 20:25
- Published: 29 Oct 2007
- Updated: 31 Aug 2012
Enlightening Entertainment - Episode 379, Confucius: An Ancient Chinese Teacher & Great Sage, Air date: September 28, 2007 (EE - 20070928)
http://wn.com/ConfuciusAn_Ancient_Chinese_Teacher_Great_Sage
2000 Years of Chinese History! The Mandate of Heaven and Confucius: World History #7
- Order: Reorder
- Duration: 12:12
- Published: 09 Mar 2012
- Updated: 27 Sep 2012
2000 Years of Chinese History! The Mandate of Heaven and Confucius: Crash Course World History #7 In which John introduces you to quite a lot of Chinese history by discussing the complicated relationship between the Confucian scholars who wrote Chinese history and the emperors (and empress) who made it. Included is a brief introduction to all the dynasties in Chinese history and an introduction to Confucius and the Confucian emphasis on filial piety, the role the mandate of heaven played in organizing China, and how China became the first modern state. Follow us! @thecrashcourse @realjohngreen @raoulmeyer @crashcoursestan @saysdanica @thoughtbubbler Like us! www.facebook.com Follow us again! thecrashcourse.tumblr.com
http://wn.com/2000_Years_of_Chinese_History!_The_Mandate_of_Heaven_and_Confucius_World_History_7
Confucius Pt. 1 of 2
- Order: Reorder
- Duration: 10:57
- Published: 05 Jul 2009
- Updated: 04 Sep 2012
By Cale Klein through Professor Rev. Dr. James Kenneth Powell, opensourcebuddhism.org This is a nice overview of the thought and life of Confucius. His intention comes out very clearly in this work replete with a number of images of Confucius and a nice cloud background. Quite a number of quotes emerge depicting the core of his thought: social life, pleasure and work and ritual make up the good life. So opposite Laozi, also discussed, Confucius sees the Dao in human rather than strictly natural terms. Klein notes the striving toward the gentleman ideal, the need to cultivate moral examples for governance and thus, create an inner moral sense among the people. I thought we might have benefited from seeing more images, say of maps in China relevant to the discussion, perhaps some other Confucian notables. The music is very appropriately Chinese and the narration is excellent with the exception of mispronouncing Dao as Tayo. Also, no image sources! Oops! Still, production quality is very good as is the intellectual content it illustrates. Grade A work.
http://wn.com/Confucius_Pt_1_of_2
Confucius Temple - Beijing China
- Order: Reorder
- Duration: 3:13
- Published: 02 Jul 2009
- Updated: 12 Sep 2012
A guide to the Confucius temple in Beijing. It was established in 478 BC, one year after Confucius's death, at the order of the Duke Ai of the State of Lu, who commanded that the Confucian residence should be used to worship and offer sacrifice to Confucius. The temple was expanded repeatedly over a period of more than 2000 years until it became the huge complex currently standing.
http://wn.com/Confucius_Temple_Beijing_China
Confucius Say...
- Order: Reorder
- Duration: 4:25
- Published: 09 Jul 2009
- Updated: 27 Sep 2012
The Legendary comedian Redd Foxx tells some Confucius jokes.
http://wn.com/Confucius_Say
The Skatalites , Confucius
- Order: Reorder
- Duration: 2:56
- Published: 26 Feb 2009
- Updated: 25 Sep 2012
Ska , Trojan , Mod
http://wn.com/The_Skatalites_,_Confucius
Discovering China - Confucius
- Order: Reorder
- Duration: 4:29
- Published: 06 Jul 2012
- Updated: 23 Sep 2012
Today, we are going to be starting off this first episode talking about Confucius. And if you are talking about notable figures in Chinese history, Confucius is a great place to start—because he really is the philosopher who defined Chinese society for the past two thousand years. Confucius is thought to have lived from 551 to 479 BC, during the so-called 'Spring and Autumn Period,' when China's Zhou Dynasty was slowly splitting up. This era later turned into the 'Warring States Period,' before China was unified again in around 200 BC. Confucius was born in the state of Lu. This is the modern day Shandong province. Now, at the time when Confucius was born, China was kind of like Medieval Europe. Different states were competing with each other for power. Confucius saw morality deteriorating and the aristocracy turning their back on the traditions of the Zhou Dynasty that Confucius viewed as a kind of Golden Age. Confucius felt he had a mission to return China to its former glory, to return to the 'Way' or Dao. Today, the Dao refers to China's traditional culture of self-cultivation and emphasis on the way of virtue. Confucius felt people in his age had lost true respect for the established rituals and norms of society. They merely carried out the formalities—without really understanding the true essence. To use the words of the time, "The world lacked the Dao." Thus Confucius started his mission of educating the populace. Confucius taught his disciples to become Gentlemen <b>...</b>
http://wn.com/Discovering_China_Confucius
Confucius
- Order: Reorder
- Duration: 4:29
- Published: 15 Sep 2009
- Updated: 17 Sep 2012
This edition of Mr. Zoller's social studies podcasts covers the teachings of Confucius.
http://wn.com/Confucius
Confucius Trailer Cine Asia Version
- Order: Reorder
- Duration: 1:26
- Published: 02 Aug 2010
- Updated: 15 Sep 2012
Out to buy on DVD and Blu-Ray from October 4th 2010. The life story of the highly-influential Chinese philosopher, Confucius. Trailer courtesy of Cine Asia
http://wn.com/Confucius_Trailer_Cine_Asia_Version
Confucius
- Order: Reorder
- Duration: 2:40
- Published: 02 Nov 2008
- Updated: 15 Jun 2012
This video clip is in honor of Confucius a great chinese philosopher.
http://wn.com/Confucius
Noisecontrollers - Confucius - Fusion 057-5
- Order: Reorder
- Duration: 2:57
- Published: 11 Sep 2009
- Updated: 26 Sep 2012
Preview of Noisecontrollers - Confucius. To be released on the Surge of Power EP on Fusion Records. Planned October 2009. And yes.. I see I made a spelling error in the video name. But I don't have time to do it all over, so just don't nag about it and enjoy! :)
http://wn.com/Noisecontrollers_Confucius_Fusion_057-5
Discovering China - Confucius, Chinese Cooking and Chinese Dance
- Order: Reorder
- Duration: 11:06
- Published: 06 Jul 2012
- Updated: 27 Sep 2012
Alina Wang, host of "Discovering China" will introduce you to the vast tapestry of traditional Chinese culture. This week you'll be finding out about Confucius, China's most famous philosopher. You'll also be taken to Taipei to hear the judges debrief the chefs who made it through to the semi-finals of NTD's culinary competition. And Margaret trey will talk to Shen Yun dancer William Li about Classical Chinese Dance. It is hard to talk about the values of traditional Chinese society, without mentioning Confucius. Now Ben Hedges takes a look at the story of China's most revered philosopher. After the recent preliminary rounds of NTD's Chinese Culinary Competition in Taipei, Taiwan, the chefs who made it through got a special treat, a forum with the judges about what to expect in the semi-finals and finals, on New York's Times Square. NTD television is a proud media sponsor of Shen Yun Performing Arts and some of Shen Yun's performers have been contestants and winners in NTD's Classical Chinese Dance competitions. Margaret Trey now talks to Shen Yun dancer William Li about his experiences competing in the contests. That's all for this week. But you can check out all our other episodes on NTD's Discovering China playlist, subscribe to our channel and like us on Facebook. Until next time, to use Confucian thinking, remember to stay in the Dao! Thanks for watching.
http://wn.com/Discovering_China_Confucius,_Chinese_Cooking_and_Chinese_Dance
China creates Confucius Peace Prize to rival Nobel prize
- Order: Reorder
- Duration: 1:39
- Published: 09 Dec 2010
- Updated: 16 Sep 2012
www.nma.tv Angered by the decision to award this year's prize to jailed Chinese dissident Liu Xiaobo. Beijing has mounted a campaign to discredit the award and has asked its allies to boycott the ceremony. It has also created its own rival 'Confucius Peace Prize.' The award will be handed out on Dec. 9, one day before the Nobel prize ceremony, to Taiwan's former vice-president Lien Chan. www.nma.tv
http://wn.com/China_creates_Confucius_Peace_Prize_to_rival_Nobel_prize
Confucius Review - with Tom Vasel
- Order: Reorder
- Duration: 7:51
- Published: 28 Jan 2009
- Updated: 20 Apr 2012
Tom Vasel reviews Confucius For more info, check out my website, www.thedicetower.com, or subscribe the videos here: thedicetower.libsyn.com
http://wn.com/Confucius_Review_with_Tom_Vasel
7. Confucius temple in Kunming, China
- Order: Reorder
- Duration: 3:09
- Published: 14 Dec 2008
- Updated: 05 Apr 2012
We share the morning with the folks around the temple. It is our turn to try Tai Chi. Great music by a grinning musician.
http://wn.com/7_Confucius_temple_in_Kunming,_China
Chinese Proverbs Idioms Sayings Confucius Stuff
- Order: Reorder
- Duration: 3:02
- Published: 15 Nov 2011
- Updated: 25 Sep 2012
Facebook: www.facebook.com Twitter twitter.com Weibo weibo.com Music www.youtube.com Second channel: www.youtube.com
http://wn.com/Chinese_Proverbs_Idioms_Sayings_Confucius_Stuff
China Institute and Confucius Institute at the China Institute.. (English)
- Order: Reorder
- Duration: 14:49
- Published: 03 Dec 2009
- Updated: 06 Jun 2012
We speak to Hsin-Mei Agnes Hsu, Ph.D, Director of Education & Dean, Confucius Institute at China Institute and Huang Liping Since its founding in 1926, China Institute has been dedicated to educating the American public about Chinese culture, history and contemporary life. The Institute advances a deeper understanding of China in the belief that cross-cultural communication strengthens our global community. The education department achieves this mission through a variety of programs designed for teachers, students, and the general public of all ages. China Institute is chartered by the Board of Regents of the University of the State of New York as a school of continuing education. The Institute's School of Chinese Studies, founded in 1933, is the oldest educational center of its kind in the United States. Whatever your age or level of familiarity with Chinese language or culture, China Institutes education department will support your interest, and help you maintain a life-long engagement with China. CONFUCIUS INSTITUTE AT CHINA INSTITUTE In order to increase the number of qualified Chinese language teachers available to teach in American K-12 classrooms, in 2006 China Institute formed the Confucius Institute at China Institute (CI@CI). CI@CI focuses on three primary areas: • Pa particular emphasis on helping in-service teachers gain the credits and training needed to obtain New York State certification and also on helping pre-service and in-service teachers gain the <b>...</b>
http://wn.com/China_Institute_and_Confucius_Institute_at_the_China_Institute_English
Confucius part 03 of 13 2010 Harvard
- Order: Reorder
- Duration: 10:01
- Published: 18 Sep 2010
- Updated: 14 Sep 2012
Confucius (Chinese: 孔子) is a 2010 Chinese biographical film directed by Hu Mei, starring Chow Yun-fat (Zhou Runfa) as the titular Chinese philosopher.
http://wn.com/Confucius_part_03_of_13_2010_Harvard
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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: UN / http://www.unmultimedia.org/photo/detail.jsp?id=528/528253&key;=1&query;=Mahmoud%20Ahmadinejad⟨=en&sf;=
27 Sep 2012
UNITED NATIONS (Reuters) - Iran's president said on Wednesday his country was under constant threat of military action from "uncivilized Zionists" and called for a new world order not dominated by...
Photo: AP / Syria 2011 Archives via AP Video
26 Sep 2012
DAMASCUS, Syria (AP) — Twin blasts targeting Syria's army command headquarters rocked the capital on Wednesday, setting off hours of sporadic gunbattles and a raging fire inside the heavily...
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...
Carleton’s Confucius Institute? Presents: Canada-China Co-operation on Agriculture (Carleton University)
25 Sep 2012
noodls
Carleton's Confucius Institute presents Canada-China Co-operation on Agriculture: History and Potential, in partnership with the International Science Co-operation Bureau, Agriculture and Agri-Food Canada (AAFC) and the Chinese Embassy in Ottawa. This event will be the first in a series of engaging...(size: 3.2Kb)
Bloomberg
What does a Chinese citizen owe the state in times of crisis? For most of recorded history, the answer to that question was simple: everything. The individual was second to that state in all matters, and was expected to sacrifice self-interest for national interest when called upon. Those who...(size: 9.8Kb)
noodls
(Source: SUNY - The State University of New York) News Release A student from Capital Normal University is one of several Chinese performers who will appear at UB for the Moon Festival and tour Western New York schools. Contact Patricia Donovan pdonovan@buffalo.edu...(size: 5.2Kb)
Confucius Institute opens at Bangor University
11 Sep 2012
BBC News
A new Confucius Institute has been opened at Bangor University. The institutes, named after China's...(size: 0.7Kb)
BBC News
Leading Chinese and Scottish business figures are to deliver a series of lectures in a bid to encourage more trade and economic activity between the two countries. The...(size: 1.1Kb)
The Simple Life: Confucius as Taoist?
16 Aug 2012
Huffington Post
As with every religious tradition, there are often stereotypes associated with the founder or just with the tradition in general that frequently belie the subtlety or complexity of a worldview to the detriment of a full understanding of its teachings and practices. Let's begin with a swiping view of...(size: 7.8Kb)
CNTV
PHNOM PENH, Aug. 10 (Xinhua) -- The Confucius Institute of Royal Academy of Cambodia and Cambodia's Asia Euro University co- launched a Department of Chinese Studies on Friday in the capital of Phnom Penh, offering cause of the Chinese language and culture in the Southeastern Asian kingdom. The...(size: 7.0Kb)
Testing and Blogging: What Would Confucius Say?
24 Jul 2012
Huffington Post
For the Confucian tradition, and Confucius specifically, there is no time that is not a time for learning. Every event, every activity, every encounter is yet another occasion for learning, and to think of them in any less a fashion is to shortchange our capacity to engage always in the process of...(size: 7.6Kb)
Confucius’s hometown in a photography exhibition
21 Jul 2012
Gulf News
Dubai: A visual journey capturing the facets of Shandong, China, the hometown of Chinese philosopher Confucius, was promoted as an ‘introduction to China and its customs’ during a one-day photography exhibition. The travelling exhibition titled ‘Hometown of Confucius, Shandong,...(size: 35.7Kb)
Xinhua
by Punjita Pradhan KATHMANDU, July 16 (Xinhua) -- Confucius Institute at the Kathmandu University (CIKU) celebrated here its 5th anniversary amidst a special program on Monday. The program with various presentations reflecting the Chinese culture performed by Nepali students of CIKU. Addressing the...(size: 3.7Kb)
For other uses, see Confucius (disambiguation).
 A portrait of Confucius by the Tang Dynasty artist Wu Daozi (680–740) |
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| Born | 551 BC Zou, Lu state |
|---|---|
| Died | 479 BC Lu state |
| Era | Ancient philosophy |
| Region | Chinese philosophy |
| School | Founder of Confucianism |
| Main interests | Moral philosophy, Social philosophy, Ethics |
| Notable ideas | Confucianism |
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Influenced by
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Influenced
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Confucius (551–479 BC)[1] was a Chinese teacher, editor, politician, and philosopher of the Spring and Autumn Period of Chinese history.
The philosophy of Confucius emphasized personal and governmental morality, correctness of social relationships, justice, and sincerity. His followers competed successfully with many other schools during the Hundred Schools of Thought era only to be suppressed in favor of the Legalists during the Qin Dynasty. Following the victory of Han over Chu after the collapse of Qin, Confucius's thoughts received official sanction and were further developed into a system known as Confucianism.
Confucius is traditionally credited with having authored or edited many of the Chinese classic texts including all of the Five Classics, but modern scholars are cautious of attributing specific assertions to Confucius himself. Aphorisms concerning his teachings were compiled in the Analects, but only many years after his death.
Confucius's principles had a basis in common Chinese tradition and belief. He championed strong family loyalty, ancestor worship, respect of elders by their children (and in traditional interpretations of husbands by their wives), and family as a basis for ideal government. He espoused the well-known principle "Do not do to others what you do not want done to yourself", an early version of the Golden Rule.
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Names[link]
Confucius' family and personal name respectively was Kong Qiu (孔丘).[2] His courtesy name was Zhongni (仲尼).[2] Following an Old Chinese reconstruction, his family and personal name respectively may have been Kʰˤoŋʔ Kʷʰə, while his courtesy name may have been Truŋsnˤərs.[3] In Chinese, he is most often known as Kongzi (孔子, literally "Master Kong").[4][5] He is also known by the honorific Kong Fuzi (孔夫子, literally "Master Kong").[5] In the Wade–Giles system of romanization, the honorific name is rendered as K'ung Fu-tzu. The latinized name Confucius is derived from Kong Fuzi, which was first coined by 16th-century Jesuit missionaries to China, most probably by Matteo Ricci.[5]
Within the Analects, he is principally referred to simply as Master (子). In 1 AD, Confucius was given his first posthumous name, namely the Laudably Declarable Lord Ni (褒成宣尼公). In 1530, he was declared the Extremely Sage Departed Teacher (至圣先师). He is also known separately as the Great Sage (至圣), First Teacher (先师), and Model Teacher for Ten Thousand Ages (万世师表).
Background[link]
According to tradition, three generation before Confucius' time, his ancestors had migrated from the Song state to the Lu state.[6] Confucius was said to have been a descendant of the Shang kings or priests through the Dukes of Song.[7][8][9]
Personal life[link]
Early life[link]
It is generally thought that Confucius was born in 551 BC.[10] His birthplace was in Zou, Lu state (near present-day Qufu, Shandong Province).[10][11] His father Kong He (孔纥), also known as Shuliang He (叔梁紇), was an officer in the Lu military. Kong He died when Confucius was three years old. As a child, Confucius was raised by his mother in poverty. He married a young girl named Qi Guan (亓官) at age 19. A year later, the young couple were blessed with their first child, Kong Li (孔鯉}. Confucius's social ascendancy linked him to the growing class of shi (士), a class intermediate between the aristocracy and the common people. Confucius is reported to have worked as a shepherd, cowherd, clerk, and a book-keeper. When his mother died, Confucius (aged 23) is reported to have mourned for three years as was the ritual.
Political career[link]
The Lu state was headed by a ruling ducal house.[12] Under the duke were three aristocratic families, whose heads bore the title of viscount and held hereditary positions in the Lu bureacracy.[13] The Ji family held the position "Minister over the Masses", who was also the "Prime Minister"; the Meng family held the position "Minister of Works"; and the Shu family held the position "Minister of War".[13] In the winter of 505 BC, Yang Hu—a retainer of the Ji family—rose up in rebellion and seized power from the Ji family.[13] However, by the summer of 501 BC, the three hereditary families had succeeded in expelling Yang Hu from Lu.[13] By then, Confucius had build up a considerable reputation through his teachings, while the families came to see the value of proper conduct and righteousness, so they could achieve loyalty to a legitimate government.[14] Thus, that year (501 BC), Confucius came to be appointed to the minor position of governor of a town.[14] Eventually, he rose to the position of Minister of Crime.[14]
Confucius desired to return the authority of the state to the duke by dismanteling the fortifiations of the city-strongholds belonging to the three families.[15] This way, he could establish a centralized government.[15] However, Confucius relied solely on diplomacy as he had no military authority himself.[15] In 500 BC, Hou Fan—the governor of Hou—revolted against his against his lord of the Shu family.[15] Although the Meng and Shu families unsuccesfully besieged Hou, a loyalist official rose up with the people of Hou and forced Hou Fan to flee to the Qi state.[15] The situation may have been in favor for Confucius as this likely made it possible for Confucius and his disciples to convince the aristocratic families to dismantle the fortifications of their cities.[15] Eventually, after a year and a half, Confucius and his disciples succeeded in convincing the Shu family to raze the walls of Hou, the Ji family in razing the walls of Bi, and the Meng family in razing the walls of Cheng.[15] First, the Shu family led an army towards their city Hou and tore down its walls in 498 BC.[15] Soon thereafter, Gongshan Furao[a]—a retainer of the Ji family—revolted and took control of the forces at Bi.[16][17] Immediatly, he launched an attack and entered the capital Lu.[15]
Earlier, Gongshan had approached Confucius to join him, which Confucius considered at first.[16] Even though he disapproved the use of a violent revolution, the Ji family dominated the Lu state by force for generations and had exiled the previous duke.[16] Although he wanted the opportunity to put his principles in practice, Confucius gave up on this idea in the end.[16] Creel (1949) states that, unlike the rebel Yang Hu before him, Gongshan may have sought to destroy the three hereditary families and restore the power of the duke.[18] However, Dubs (1946) states that he was instigated by Viscount Ji Huanzi to invade the Lu capital in an attempt to avoid dismanteling the Bi fortified walls.[17] Whatever the situation may have been, Gongshan was considered an upright man who continued to defend the state of Lu, even after he was forced to flee.[18][19] According to Dubs (1946), the attackers retreated after realizing that they would have to become rebels against the state and against their own lord.[20] If so, according to Dubs (1946), this incident resulted that the Bi officials inadvertently revolted against their own lord through Confucius' doing, thus forcing Viscount Ji Huanzi's hand in having to dismantle the walls of Bi (as it could have harbored such rebels) or confess to instigating the event by going against proper conduct and righteousness as an official.[20] He further states that the incident brought to light Confucius' foresight, practical political ability, and insight into human character.[20]
During the ordeal, Zhong You (仲由) had managed to keep the duke and the three viscounts together at the court.[19] Zhong You was one of the disciples of Confucius and was arranged the position of govenor at the Ji familiy by Confucius.[21] When Confucius heard of the raid, he requested from Viscount Ji Huanzi if the duke and his court could retreat to a stronghold on his palace grounds.[20] Thereafter, the heads of the three families and the duke retreated to the Ji's palace complex and and ascended the Wuzi Terrace.[22] Confucius ordered two officers to lead an assault against the rebels.[22] Atleast one of the two grandees was a retainer of the Ji family, although according to Dubs (1946) probally both were, but they were unable to refuse the orders while in the presense of the duke, viscounts, and court.[20] The rebels were followed in pursuit and defeated in Gu.[22] Immediately after this revolt was stricken down, the Ji family razed the Bi city walls to the ground.[22]
When it was time to dismantle the city walls of the Meng family, the governor was reluctant to have his city walls torn down and convinced the head of the Meng family not to do so.[22] The Zuo Zhuan recalls that the governor advised against razing the walls to the ground as he said that it made Cheng vulnerable to the Qi state and cause the destruction of the Meng family.[23] Even though Viscount Meng Yizi gave his word not to interfere with an attempt, he went back on his earlier promise to dismantle the walls.[23] Later in 498 BC, Duke Ding personally went with an army to lay siege to Cheng in an attempt to raze its walls to the ground, but he did not succeed.[24] Thus, Confucius could not achieve the idealistic reform that he wanted and restore the legitimate rule of the duke, returning to the period of the Duke of Zhou.[25] As a result of his unusual degree of success, Confucius made powerful enemies within the state, especially with Viscount Ji Huanzi.[26] According to accounts in the Zuo Zhuan and Shiji, Confucius departed his homeland in 497 BC after his support to the failed attempt of dismantling the fortified city walls of the powerful Ji, Meng, and Shu families.[27] He left the state of Lu without resigning, remaining in self-exile and unable to return as long as Viscount Ji Huanzi was alive.[26]
Exile[link]
The Shiji states that the neighboring Qi state was worried that Lu was becoming too powerful while Confucius was involved in the government of the Lu state. Qi decided to sabotage Lu's reforms by sending 100 good horses and 80 beautiful dancing girls to the Duke of Lu.[who?] The Duke indulged himself in pleasure and did not attend to official duties for three days. Confucius was deeply disappointed and resolved to leave Lu and seek better opportunities, yet to leave at once would expose the misbehavior of the Duke and therefore bring public humiliation to the ruler Confucius was serving. Confucius therefore waited for the Duke to make a lesser mistake. Soon after, the Duke neglected to send to Confucius a portion of the sacrificial meat that was his due according to custom, and Confucius seized upon this pretext to leave both his post and the Lu state.
After Confucius's resignation, he began a long journey or set of journeys around the small kingdoms of northeast and central China, traditionally including the states of Wei, Song, Chen, and Cai. At the courts of these states, he expounded his political beliefs but did not see them implemented.
Return home[link]
According to the Zuo Zhuan, Confucius returned home when he was 68. The Analects depict him spending his last years teaching 72 or 77 disciples and transmitting the old wisdom via a set of texts called the Five Classics.
Philosophy[link]
Main article: Confucianism
Although Confucianism is often followed in a religious manner by the Chinese, arguments continue over whether it is a religion. Confucianism discusses elements of the afterlife and views concerning Heaven, but it is relatively unconcerned with some spiritual matters often considered essential to religious thought, such as the nature of souls.
In the Analects, Confucius presents himself as a "transmitter who invented nothing". He puts the greatest emphasis on the importance of study, and it is the Chinese character for study (学) that opens the text. Far from trying to build a systematic or formalist theory, he wanted his disciples to master and internalize the old classics, so that their deep thought and thorough study would allow them to relate the moral problems of the present to past political events (as recorded in the Annals) or the past expressions of commoners' feelings and noblemen's reflections (as in the poems of the Book of Odes.
Ethics[link]
One of the deepest teachings of Confucius may have been the superiority of personal exemplification over explicit rules of behavior. His moral teachings emphasized self-cultivation, emulation of moral exemplars, and the attainment of skilled judgment rather than knowledge of rules. Confucian ethics may be considered a type of virtue ethics. His teachings rarely rely on reasoned argument and ethical ideals and methods are conveyed more indirectly, through allusion, innuendo, and even tautology. His teachings require examination and context in order to be understood. A good example is found in this famous anecdote:
By not asking about the horses, Confucius demonstrates that the sage values human beings over property; readers are led to reflect on whether their response would follow Confucius's and to pursue self-improvement if it would not have. Confucius, as an exemplar of human excellence, serves as the ultimate model, rather than a deity or a universally true set of abstract principles. For these reasons, according to many commentators, Confucius's teachings may be considered a Chinese example of humanism.
One of his most famous teachings[dubious – discuss][citation needed] was a variant of the Golden Rule sometimes called the "Silver Rule"[citation needed] owing to its negative form:
-
- 己所不欲，勿施於人。
- "What you do not wish for yourself, do not do to others."
-
- 子貢問曰：“有一言而可以終身行之者乎”？子曰：“其恕乎！己所不欲、勿施於人。”
- Zi Gong [a disciple] asked: "Is there any one word that could guide a person throughout life?"
The Master replied: "How about 'reciprocity'! Never impose on others what you would not choose for yourself."-
-
-
-
- Analects XV.24, tr. David Hinton
-
-
-
-
Although the above rules are in some way universal, Confucius would be called an ethical particularist because of how he interprets these rules. Confucius believes that there is a duty to family and friends before there is a duty to community. Therefore, in different situations Confucius would counsel a person to do different things.[28]
Often overlooked in Confucian ethics are the virtues to the self: sincerity and the cultivation of knowledge. Virtuous action towards others begins with virtuous and sincere thought, which begins with knowledge. A virtuous disposition without knowledge is susceptible to corruption and virtuous action without sincerity is not true righteousness. Cultivating knowledge and sincerity is also important for one's own sake; the superior person loves learning for the sake of learning and righteousness for the sake of righteousness.
The Confucian theory of ethics as exemplified in Lǐ (禮) is based on three important conceptual aspects of life: ceremonies associated with sacrifice to ancestors and deities of various types, social and political institutions, and the etiquette of daily behavior. It was believed by some that lǐ originated from the heavens, but Confucius stressed the development of lǐ through the actions of sage leaders in human history. His discussions of lǐ seem to redefine the term to refer to all actions committed by a person to build the ideal society, rather than those simply conforming with canonical standards of ceremony.
In the early Confucian tradition, lǐ was doing the proper thing at the proper time, balancing between maintaining existing norms to perpetuate an ethical social fabric, and violating them in order to accomplish ethical good. Training in the lǐ of past sages cultivates in people virtues that include ethical judgment about when lǐ must be adapted in light of situational contexts.
In Confucianism, the concept of li is closely related to yì (義), which is based upon the idea of reciprocity. Yì can be translated as righteousness, though it may simply mean what is ethically best to do in a certain context. The term contrasts with action done out of self-interest. While pursuing one's own self-interest is not necessarily bad, one would be a better, more righteous person if one's life was based upon following a path designed to enhance the greater good. Thus an outcome of yì is doing the right thing for the right reason.
Just as action according to Lǐ should be adapted to conform to the aspiration of adhering to yì, so yì is linked to the core value of rén (仁).Rén consists of 5 basic virtues: seriousness, generosity, sincerity, diligence and kindness.[29] Rén is the virtue of perfectly fulfilling one's responsibilities toward others, most often translated as "benevolence" or "humaneness"; translator Arthur Waley calls it "Goodness" (with a capital G), and other translations that have been put forth include "authoritativeness" and "selflessness." Confucius's moral system was based upon empathy and understanding others, rather than divinely ordained rules. To develop one's spontaneous responses of rén so that these could guide action intuitively was even better than living by the rules of yì. Confucius asserts that virtue is a means between extremes. For example, the properly generous person gives the right amount—not too much and not too little.[29]
Politics[link]
Confucius' political thought is based upon his ethical thought. He argues that the best government is one that rules through "rites" (lǐ) and people's natural morality, rather than by using bribery and coercion. He explained that this is one of the most important analects: "If the people be led by laws, and uniformity sought to be given them by punishments, they will try to avoid the punishment, but have no sense of shame. If they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of the shame, and moreover will become good." (Translated by James Legge) in the Great Learning (大學). This "sense of shame" is an internalisation of duty, where the punishment precedes the evil action, instead of following it in the form of laws as in Legalism.
Confucius looked nostalgically upon earlier days, and urged the Chinese, particularly those with political power, to model themselves on earlier examples. In times of division, chaos, and endless wars between feudal states, he wanted to restore the Mandate of Heaven (天命) that could unify the "world" (天下, "all under Heaven") and bestow peace and prosperity on the people. Because his vision of personal and social perfections was framed as a revival of the ordered society of earlier times, Confucius is often considered a great proponent of conservatism, but a closer look at what he proposes often shows that he used (and perhaps twisted) past institutions and rites to push a new political agenda of his own: a revival of a unified royal state, whose rulers would succeed to power on the basis of their moral merits instead of lineage.These would be rulers devoted to their people, striving for personal and social perfection, and such a ruler would spread his own virtues to the people instead of imposing proper behavior with laws and rules.
While he supported the idea of government by an all-powerful sage, ruling as an Emperor, his ideas contained a number of elements to limit the power of rulers. He argued for according language with truth, and honesty was of paramount importance. Even in facial expression, truth must always be represented. Confucius believed that if a ruler were to lead correctly, by action, that orders would be deemed unnecessary in that others will follow the proper actions of their ruler. In discussing the relationship between a king and his subject (or a father and his son), he underlined the need to give due respect to superiors. This demanded that the inferior must give advice to his superior if the superior was considered to be taking the course of action that was wrong. Confucius believed in ruling by example, if you lead correctly, orders are unnecessary and useless.
Disciples[link]
Main article: Disciples of Confucius
There is not much known of Confucius' disciples and a little over half of them had their surnames recorded in the Zuo Zhuan.[30] The Analects records 22 names that are most likely Confucius' disciples, while the Mencius records 24 names, although it is quite certain that there have been many more disciples whose name were not recorded.[30] Most of Confucius' disciples were from the Lu state, while others were from neighboring states.[30] For example, Zigong was from the Wey state and Sima Niu was from the Song state.[30] Confucius' favorite disciple was Yan Hui, most probably one of the most impoverished one of them all.[30] Sima Niu, in contrast to Yan Hui, was from a hereditarily noble family hailing from the Song state.[30] Under Confucius' teachings, the disciples became well-learned in the principles and methods of government.[31] He often engaged in discussion and debate with his students and gave high importance to their studies in history, poetry, and ritual.[31] Confucius advocated loyalty to principle rather than to individual in which reform was to be achieved by persuasion rather than violence.[31] Even though Confucius denounced them for their practices, the aristocracy was likely attracted to the idea of having trustworthy officials who were studied in morals as the circumstances of the time made it desirable.[31] In fact, the disciple Zilu even died defending his ruler in Wei.[31]
Yang Hu, who was a subordinate of the Ji family, had dominated the Lu government from 505 to 502 and even attempted a coup, which narrowly failed.[31] As a likely consequence, it was after that that the first disciples of Confucius were appointed to government positions.[31] Few of Confucius' disciples went on to attain official positions of some importance, some of which were arranged by Confucius.[32] By the time Confucius was 50 years old, the Ji family had consolidated their power in the Lu state over the ruling ducal house.[33] Even though the Ji family had practices that Confucius disagreed and disapproved, they nonetheless gave Confucius' disciples many opportunities for employment.[33] Confucius continued to remind his disciples to stay true to their principles and renounced those who did not, while being openly critical of the Ji family.[34]
Legacy[link]
Confucius's teachings were later turned into an elaborate set of rules and practices by his numerous disciples and followers, who organized his teachings into the Analects. Confucius' disciples and his only grandson, Zisi, continued his philosophical school after his death. These efforts spread Confucian ideals to students who then became officials in many of the royal courts in China, thereby giving Confucianism the first wide-scale test of its dogma.
Two of Confucius's most famous later followers emphasized radically different aspects of his teachings. In the centuries after his death, Mencius (孟子) and Xun Zi (荀子) both composed important teachings elaborating in different ways on the fundamental ideas associated with Confucius. Mencius (4th century BC) articulated the innate goodness in human beings as a source of the ethical intuitions that guide people towards rén, yì, and lǐ, while Xun Zi (3rd century BC) underscored the realistic and materialistic aspects of Confucian thought, stressing that morality was inculcated in society through tradition and in individuals through training. In time, their writings, together with the Analects and other core texts came to constitute the philosophical corpus of Confucianism.
This realignment in Confucian thought was parallel to the development of Legalism, which saw filial piety as self-interest and not a useful tool for a ruler to create an effective state. A disagreement between these two political philosophies came to a head in 223 BC when the Qin state conquered all of China. Li Ssu, Prime Minister of the Qin Dynasty convinced Qin Shi Huang to abandon the Confucians' recommendation of awarding fiefs akin to the Zhou Dynasty before them which he saw as counter to the Legalist idea of centralizing the state around the ruler. When the Confucian advisers pressed their point, Li Ssu had many Confucian scholars killed and their books burned—considered a huge blow to the philosophy and Chinese scholarship.
Under the succeeding Han Dynasty and Tang Dynasty, Confucian ideas gained even more widespread prominence. Under Wudi, the works of Confucius were made the official imperial philosophy and required reading for civil service examinations in 140 BC which was continued nearly unbroken until the end of the 19th Century. As Moism lost support by the time of the Han, the main philosophical contenders were Legalism, which Confucian thought somewhat absorbed, the teachings of Lao-tzu, whose focus on more mystic ideas kept it from direct conflict with Confucianism, and the new Buddhist religion, which gained acceptance during the Southern and Northern Dynasties era. Both Confucian ideas and Confucian-trained officials were relied upon in the Ming Dynasty and even the Yuan Dynasty, although Kublai Khan distrusted handing over provincial control.
During the Song Dynasty, the scholar Zhu Xi (AD 1130–1200) added ideas from Daoism and Buddhism into Confucianism. In his life, Zhu Xi was largely ignored, but not long after his death his ideas became the new orthodox view of what Confucian texts actually meant. Modern historians view Zhu Xi as having created something rather different, and call his way of thinking Neo-Confucianism. Neo-Confucianism held sway in China, Japan, Korea and Vietnam until the 19th century.
The works of Confucius were translated into European languages through the agency of Jesuit scholars stationed in China.[b] Matteo Ricci started to report on the thoughts of Confucius, and father Prospero Intorcetta published the life and works of Confucius into Latin in 1687.[35] It is thought that such works had considerable importance on European thinkers of the period, 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.[35][36]
In the modern era Confucian movements, such as New Confucianism, still exist but during the Cultural Revolution, Confucianism was frequently attacked by leading figures in the Communist Party of China. This was partially a continuation of the condemnations of Confucianism by intellectuals and activists in the early 20th Century as a cause of the ethnocentric close-mindedness and refusal of the Qing Dynasty to modernize that led to the tragedies that befell China in the 19th Century.
Confucius's works are studied by scholars in many other Asian countries, particularly those in the Sinosphere, such as Korea, Japan and Vietnam. Many of those countries still hold the traditional memorial ceremony every year.
The Ahmadiyya Muslim Community believes Confucius was a Divine Prophet of God, as was Lao-Tzu and other eminent Chinese personages.[37]
In modern times, Asteroid 7853, "Confucius", was named after the Chinese thinker.
Visual portraits[link]
No contemporary painting or sculpture of Confucius survives, and it was only during the Han Dynasty that he was portrayed visually. Carvings often depict his legendary meeting with Laozi. Since that time there have been many portraits of Confucius as the ideal philosopher.
In former times, it was customary to have a portrait in Confucius Temples; however, during the reign of Hongwu Emperor (Taizu) of the Ming dynasty it was decided that the only proper portrait of Confucius should be in the temple in his hometown, Qufu. In other temples, Confucius is represented by a memorial tablet. In 2006, the China Confucius Foundation commissioned a standard portrait of Confucius based on the Tang dynasty portrait by Wu Daozi.
Death and legacy[link]
Burdened by the loss of both his son and his favorite disciples, he died at the age of 71 or 72. Confucius was buried in Kong Lin cemetery which lies in the historical part of Qufu. The original tomb erected there in memory of Confucius on the bank of the Sishui River had the shape of an axe. In addition, it has a raised brick platform at the front of the memorial for offerings such as sandalwood incense and fruit.
Memorials of Confucius[link]
Soon after Confucius' death, Qufu, his hometown became a place of devotion and remembrance. It is still a major destination for cultural tourism, and many people visit his grave and the surrounding temples. In pan-China cultures, there are many temples where representations of the Buddha, Laozi and Confucius are found together. There are also many temples dedicated to him, which have been used for Confucianist ceremonies.
The Chinese have a tradition of holding spectacular memorial ceremonies of Confucius (祭孔) every year, using ceremonies that supposedly derived from Zhou Li (周禮) as recorded by Confucius, on the date of Confucius' birth. This tradition was interrupted for several decades in mainland China, where the official stance of the Communist Party and the State was that Confucius and Confucianism represented reactionary feudalist beliefs which held that the subservience of the people to the aristocracy is a part of the natural order. All such ceremonies and rites were therefore banned. Only after the 1990s did the ceremony resume. As it is now considered a veneration of Chinese history and tradition, even Communist Party members may be found in attendance.
In Taiwan, where the Nationalist Party (Kuomintang) strongly promoted Confucian beliefs in ethics and behavior, the tradition of the memorial ceremony of Confucius (祭孔) is supported by the government and has continued without interruption. While not a national holiday, it does appear on all printed calendars, much as Father's Day does in the West.
Descendants[link]
Confucius' descendants were repeatedly identified and honored by successive imperial governments with titles of nobility and official posts. They were honored with the rank of a marquis thirty-five times since Gaozu of the Han Dynasty, and they were promoted to the rank of duke forty-two times from the Tang Dynasty to the Qing Dynasty. Emperor Xuanzong of Tang first bestowed the title of "Duke Wenxuan" on Kong Suizhi of the 35th generation. In 1055, Emperor Renzong of Song first bestowed the title of "Duke Yansheng" on Kong Zongyuan of the 46th generation.
Despite repeated dynastic change in China, the title of Duke Yansheng was bestowed upon successive generations of descendants until it was abolished by the Nationalist Government in 1935. The last holder of the title, Kung Te-cheng of the 77th generation, was appointed Sacrificial Official to Confucius. Kung Te-cheng died in October 2008, and his son, Kung Wei-yi, the 78th lineal descendant, had died in 1989. Kung Te-cheng's grandson, Kung Tsui-chang, the 79th lineal descendant, was born in 1975; his great-grandson, Kung Yu-jen, the 80th lineal descendant, was born in Taipei on January 1, 2006. Te-cheng's sister, Kong Demao, lives in mainland China and has written a book about her experiences growing up at the family estate in Qufu. Another sister, Kong Deqi, died as a young woman.[38]
Confucius's family, the Kongs, has the longest recorded extant pedigree in the world today. The father-to-son family tree, now in its 83rd generation,[39] has been recorded since the death of Confucius. According to the Confucius Genealogy Compilation Committee, he has 2 million known and registered descendants, and there are an estimated 3 million in all.[40] Of these, several tens of thousands live outside of China.[40] In the 14th century, a Kong descendant went to Korea, where an estimated 34,000 descendants of Confucius live today.[40] One of the main lineages fled from the Kong ancestral home in Qufu during the Chinese Civil War in the 1940s, and eventually settled in Taiwan.[38]
Because of the huge interest in the Confucius family tree, there was a project in China to test the DNA of known family members.[41] Among other things, this would allow scientists to identify a common Y chromosome in male descendants of Confucius. If the descent were truly unbroken, father-to-son, since Confucius's lifetime, the males in the family would all have the same Y chromosome as their direct male ancestor, with slight mutations due to the passage of time.[42] However, in 2009, the family authorities decided not to agree to DNA testing.[43] Bryan Sykes, professor of genetics at Oxford University, understands this decision: "The Confucius family tree has an enormous cultural significance," he said. "It's not just a scientific question."[43] The DNA testing was originally proposed to add new members, many of whose family record books were lost during 20th-century upheavals, to the Confucian family tree.[44]
The fifth and most recent edition of the Confucius genealogy was printed by the Confucius Genealogy Compilation Committee (CGCC).[45][46] It was unveiled in a ceremony at Qufu on September 24, 2009.[45][46] Women are now included for the first time.[47]
See also[link]
Notes[link]
- ^ Gongshan Furao is also known as Gongshan Buniu.
- ^ 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.
References[link]
- ^ Riegel 2012, online.
- ^ a b Chin 2007, 2.
- ^ Based on Baxter & Sagart 2011, pdf.
- ^ Rainey 2010, 1.
- ^ a b c Phan 2012, 170
- ^ Creel 1949, 26.
- ^ Yao 1997, 29.
- ^ Yao 2000, 23.
- ^ Rainey 2010, 66.
- ^ a b Creel 1949, 25.
- ^ Rainey 2010, 16.
- ^ Dubs 1946, 274–275.
- ^ a b c d Dubs 1946, 275.
- ^ a b c Dubs 1946, 275–276.
- ^ a b c d e f g h i Dubs 1946, 277.
- ^ a b c d Creel 1949, 35–36.
- ^ a b Dubs 1946, 277–278.
- ^ a b Creel 1949, 35.
- ^ a b Dubs 1946, 278.
- ^ a b c d e Dubs 1946, 279.
- ^ Dubs 1946, 278–279.
- ^ a b c d e Chin 2007, 30.
- ^ a b Dubs 1946, 279.
- ^ Dubs 1946, 280.
- ^ Dubs 1946, 280–281.
- ^ a b Dubs 1946, 281.
- ^ Riegel 1986, 13.
- ^ Bonevac & Phillips 2009.[page needed]
- ^ a b Bonevac & Phillips 2009, 40.
- ^ a b c d e f Creel 1949, 30.
- ^ a b c d e f g Creel 1949, 32.
- ^ Creel 1949, 31.
- ^ a b Creel 1949, 33.
- ^ Creel 1949, 32–33.
- ^ a b Parker 1977, 25.
- ^ Hobson 2004, 194–195.
- ^ Ahmad ???, online.
- ^ a b Kong, Ke & Roberts 1988.[page needed]
- ^ China Economic Net 2009, online.
- ^ a b c Yan 2008, online.
- ^ Ministry of Commerce of the PRC 2006, online.
- ^ China Internet Information Center 2006, online.
- ^ a b Qiu 2008, online.
- ^ Bandao 2007, online.
- ^ a b China Daily 2009, online.
- ^ a b Zhou 2008, online.
- ^ China Daily 2007, online.
Bibliography[link]
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Textbooks from Wikibooks |
- Hard copy
- Bonevac, Daniel; Phillips, Stephen (2009). Introduction to world philosophy. New York: Oxford University Press. ISBN 978-0-19-515231-9.
- Creel, Herrlee Glessner (1949). Confucius: The man and the myth. New York: John Day Company.
- Dubs, Homer H. (1946). "The political career of Confucius". Journal of the American Oriental Society 66 (4). JSTOR 596405.
- Hobson, John M. (2004). The Eastern origins of Western civilisation (Reprinted ed.). Cambridge: Cambridge University Press. ISBN 0-521-54724-5.
- Chin, Ann-ping (2007). The authentic Confucius: A life of thought and politics. New York: Scribner. ISBN 9780743246187.
- Kong, Demao; Ke, Lan; Roberts, Rosemary (1988). The house of Confucius (Translated ed.). London: Hodder & Stoughton. ISBN 978-0-340-41279-4.
- Parker, John (1977). Windows into China: The Jesuits and their books, 1580-1730. Boston: Trustees of the Public Library of the City of Boston. ISBN 0-89073-050-4.
- Phan, Peter C. (2012). "Catholicism and Confucianism: An intercultural and interreligious dialogue". Catholicism and interreligious dialogue. New York: Oxford University Press. ISBN 978-0-19-982787-9.
- Rainey, Lee Dian (2010). Confucius & Confucianism: The essentials. Oxford: Wiley-Blackwell. ISBN 9781405188418.
- Riegel, Jeffrey K. (1986). "Poetry and the legend of Confucius's exile". Journal of the American Oriental Society 106 (1). JSTOR 602359.
- Yao, Xinzhong (1997). Confucianism and Christianity: A Comparative Study of Jen and Agape. Brighton: Sussex Academic Press. ISBN 1898723761. http://books.google.com/books?id=BN47m0BHtLkC.
- Yao, Xinzhong (2000). An Introduction to Confucianism. Cambridge: Cambridge University Press. ISBN 0521644305. http://books.google.com/books?id=tAE2OJ9bPG0C.
- Online
- Ahmad, Mirza Tahir (???). "Confucianism". Ahmadiyya Muslim Community. http://www.alislam.org/library/books/revelation/part_2_section_3.html. Retrieved 7 November 2010.
- Baxter, William H.; Sagart, Laurent (20 February 2011). "Baxter-Sagart Old Chinese reconstruction". http://crlao.ehess.fr/docannexe.php?id=1207.
- "Confucius descendents say DNA testing plan lacks wisdom". Bandao. 21 August 2007. http://eng.bandao.cn/newsdetail.asp?id=4644.
- "Confucius family tree to record female kin". China Daily. 2 February 2007. http://www.chinadaily.com.cn/china/2007-02/02/content_800011.htm.
- "Confucius' Family Tree Recorded biggest". China Daily. 24 September 2009. http://www.chinadaily.com.cn/china/2009-09/24/content_8733256.htm.
- "Confucius family tree revision ends with 2 mln descendants". China Economic Net. 4 January 2009. http://en.ce.cn/National/culture/200901/04/t20090104_17866318.shtml.
- "DNA Testing Adopted to Identify Confucius Descendants". China Internet Information Center. 19 June 2006. http://www.china.org.cn/english/culture/171840.htm.
- "DNA test to clear up Confucius confusion". Ministry of Commerce of the People's Republic of China. 18 June 2006. http://ye2.mofcom.gov.cn/aarticle/chinanews/200606/20060602462372.html.
- Riegel, Jeffrey (2012). "Confucius". The Stanford Encyclopedia of Philosophy. Stanford University. http://plato.stanford.edu/archives/spr2012/entries/confucius/.
- Qiu, Jane (13 August 2008). "Inheriting Confucius". Seed Magazine. http://seedmagazine.com/content/article/inheriting_confucius/.
- Yan, Liang (16 February 2008). "Updated Confucius family tree has two million members". Xinhua. http://news.xinhuanet.com/english/2008-02/16/content_7616027.htm.
- Zhou, Jing (31 October 2008). "New Confucius Genealogy out next year". China Internet Information Center. http://www.china.org.cn/china/features/content_16696029.htm.
Further reading[link]
- Clements, Jonathan (2008). Confucius: A Biography. Stroud, Gloucestershire, England: Sutton Publishing. ISBN 978-0-7509-4775-6.
- Confucius (1997). Lun yu, (in English The Analects of Confucius). Translation and notes by Simon Leys. New York: W.W. Norton. ISBN 0-393-04019-4.
- Confucius (2003). Confucius: Analects—With Selections from Traditional Commentaries. Translated by E. Slingerland. Indianapolis: Hackett Publishing. (Original work published c. 551–479 BC) ISBN 0-87220-635-1.
- Creel, Herrlee Glessner (1949). Confucius and the Chinese Way. New York: Harper.
- Creel, Herrlee Glessner (1953). Chinese Thought from Confucius to Mao Tse-tung. Chicago: University of Chicago Press.
- Csikszentmihalyi, M. (2005). "Confucianism: An Overview". In Encyclopedia of Religion (Vol. C, pp 1890–1905). Detroit: MacMillan Reference USA.
- Dawson, Raymond (1982). Confucius. Oxford: Oxford University Press. ISBN 0-19-287536-1.
- Fingarette, Hebert (1998). Confucius : the secular as sacred. Long Grove, Ill.: Waveland Press. ISBN 1-57766-010-2.
- Mengzi (2006). Mengzi. Translation by B.W. Van Norden. In Philip J. Ivanhoe & B.W. Van Norden, Readings in Classical Chinese Philosophy. 2nd ed. Indianapolis: Hackett Publishing. ISBN 0-87220-780-3.
- Ssu-ma Ch'ien (1974). Records of the Historian. Yang Hsien-yi and Gladys Yang, trans. Hong Kong: Commercial Press.
- Van Norden, B.W., ed. (2001). Confucius and the Analects: New Essays. New York: Oxford University Press. ISBN 0-19-513396-X.
External links[link]
 |
This article's use of external links may not follow Wikipedia's policies or guidelines. Please improve this article by removing excessive or inappropriate external links, and converting useful links where appropriate into footnote references. (December 2010) |
- Confucius on In Our Time at the BBC. (listen now)
- Multilingual web site on Confucius and the Analects
- Confucius entry by Jeffrey Riegel in the Stanford Encyclopedia of Philosophy
- Works by Confucius at Project Gutenberg
- Confucian Analects (Project Gutenberg release of James Legge's Translation)
- Biography of Confucius and His Influence on China
- French translation by Edouard Chavannes of Sima Qian's biography of Confucius (see pp.283-435) in the Records of the Grand Historian
- Familiar Discourses (Jia yu,家語), containing traditions about Confucius' early life
- New modern and detailed TV series about Confucius made by CCTV
- Core philosophical passages in the Analects of Confucius.
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| Persondata | |
|---|---|
| Name | Kong Qiu |
| Alternative names | Confucius |
| Short description | Politician, teacher, editor, and philosopher of the Spring and Autumn period |
| Date of birth | 551 BC |
| Place of birth | Qufu, Lu state |
| Date of death | 479 BC |
| Place of death | Qufu, Lu state |
http://wn.com/Confucius
This page contains text from Wikipedia, the Free Encyclopedia - http://en.wikipedia.org/wiki/Confucius
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.
| Confucius Institute logo | |
| Type | Educational Organization |
|---|---|
| Founded | 2004 |
| Location | 129 Deshengmenwai Street, Xicheng District, Beijing, P.C. 100088, China |
| Area served | Worldwide |
| Focus | Chinese culture, Chinese language |
| Method | Education |
| Website | www.confuciusinstitute.net |
| Confucius Institute | |||||||
|---|---|---|---|---|---|---|---|
| Traditional Chinese | 孔子學院 | ||||||
| Simplified Chinese | 孔子学院 | ||||||
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Confucius Institutes are non-profit public institutions aligned with the Government of the People's Republic of China that aim to promote Chinese language and culture, support local Chinese teaching internationally, and facilitate cultural exchanges.
Confucius Institutes are sometimes compared to language and culture promotion organizations such as France's Alliance Française and Germany's Goethe-Institut. Unlike these organizations, however, Confucius Institutes do not claim to be independent from their government and operate within established universities, colleges, and secondary schools around the world, providing funding, teachers and educational materials. This has raised concerns over their influence on academic freedom and the possibility of industrial espionage,[1] as well as its role in advancing China's soft power and cultural influence internationally.[2]
Confucius Institute (CI) headquarters are located in Beijing, and the program is overseen by the Office of Chinese Language Council International (Hanban), a non-profit organization affiliated with the Ministry of Education of the People's Republic of China and the United Front Work Department.[3][4][5] The institutes operate in co-operation with local affiliate colleges and universities around the world, and financing is shared between Hanban and the host institutions. The related Confucius Classroom program partners with local secondary schools or school districts to provide teachers and instructional materials.[6][7]
Contents |
History[link]
After establishing a pilot institute in Tashkent, Uzbekistan, in June 2004, the first Confucius Institute opened on 21 November 2004 in Seoul, South Korea. Hundreds more have since opened in dozens of countries around the world with the highest concentration of Institutes in the United States, Japan, and South Korea.[8] In April 2007 the first research-based Confucius Institute opened at Waseda University, in Japan. In partnership with Peking University the program promotes the research activities of graduate students studying China.[9] As of October 2010, there were 322 Confucius Institutes and 337 Confucius Classrooms in 94 countries and regions.[10] The Ministry of Education estimates 100 million people overseas may be learning Chinese by 2010 and the program is continuing rapid expansion to keep pace.[11] Hanban aims to establish 1,000 Confucius Institutes by 2020.[12] Chinese state media suggests that the quick expansion of the institutes testifies to the irresistible influence of China in a world "begging for the opening of Confucius Institutes," but according to Anne-Marie Brady, a scholar of Chinese propaganda, many CIs remain mostly empty shells.[13]
Name[link]
The well-known Chinese philosopher, Confucius (551–479 BCE) is the namesake for the Institutes. Communist leaders throughout the 20th century have criticized and denounced the philosopher as the personification of China's "feudal" traditions, with anti-Confucianism ranging from the 1912 New Culture Movement to the 1973 Criticize Lin, Criticize Confucius campaign during the Cultural Revolution.[14] In recent decades, interest in pre-modern Chinese culture has grown in the People's Republic of China, and Confucius in particular has seen a resurgence in popularity.[15] Abroad Confucius is a universally recognizable symbol of Chinese Culture, free of the controversy surrounding other prominent Chinese figures such as Mao Zedong.[16]
"Confucius Institute" is a trademarked brand name. Chen Jinyu, Vice-Chairperson of the CI Headquarters, explained, "With regards to the operation of Confucian Institutes, brand name means quality; brand name means returns. Those who enjoy more brand names will enjoy higher popularity, reputation, more social influence, and will therefore be able to generate more support from local communities."[17] A 2011 crackdown protected "Confucius Institute" from preregistration infringement in Costa Rica.[18]
Purpose[link]
The proliferation of Confucius Institutes around the world has multiple purposes: the promotion and teaching of Chinese culture and language abroad, the encouraging of trade tries, and the extension of the Chinese Party-State's campaign of "soft power" into the educational sphere in foreign countries.
CIs develop Chinese language courses, train teachers, hold the HSK Examination (Chinese proficiency test), and provide information about contemporary China.[19] The director of the CI program, Xu Lin, says CIs were started to cater to the sudden uptick in interest in Chinese language around the world; they also provide Chinese language teaching staff from the Mainland. As of 2011 there were 200 such teachers working in the United States.[20]
Political goals[link]
Confucius Institute also have non-academic goals, according to scholars and journalists. The CI also has the goal of improving China's image abroad and assuaging concerns of a "China threat" in the context of the country's increasingly powerful economy and military[21][22]
Li Changchun, the 5th-highest ranking member of the Politburo Standing Committee, was quoted in The Economist saying that the Confucius Institutes were “an important part of China’s overseas propaganda set-up”—a statement that has been seized upon by critics as evidence of a politicized mission.[23]
Many foreign scholars have characterized the CI program as an exercise in soft power, expanding China's economic, cultural, and diplomatic reach through the promotion of Chinese language and culture,[24] while others have suggested a possible role in intelligence collection.[25][26]
The Economist notes that China "has been careful not to encourage these language centres to act as overt purveyors of the party’s political viewpoints, and little suggests they are doing so... but officials do say that an important goal is to give the world a “correct” understanding of China." The article notes that one website, supported by the Chinese government, lauded the efforts of unnamed Confucius Institutes in opposing Chinese dissident groups abroad, such as Tibetan independent activists, democracy groups and the Falun Gong.[27]
According to Peng Ming-min, a Taiwan independence activist and politician, colleges and universities where a Confucius Institute is established have to sign a contract in which they declare their support for Beijing’s “one China” policy. As a result, both Taiwan and Tibet become taboos at the institutes, he claims.[28] This claim is in dispute, however. Michael Nylan, professor of Chinese history at the University of California at Berkeley, says CIs have become less heavy-handed in their demands, and have learned from "early missteps," such as insisting that universities adopt a policy that Taiwan is part of China. Nylan took an informal survey of faculty and administrators at fifteen universities with Confucius Institutes; "two respondents reported that institutes had exerted pressure to block guest speakers," but both events went ahead anyway.[29]
Scholars of China's propaganda system see CIs in the context of the Party-State's modernization of its propaganda apparatus.[30] Other initiatives include Chinese contemporary art exhibitions, television programs, concerts by popular singers, translations of Chinese literature, and the expansion of state-run news channels such as Xinhua News Agency and China Central Television.[31]
Organization[link]
Hanban states on its website that it is a non-government organization, though it is connected with the Ministry of Education and has close ties to a number of senior Communist Party officials. The current chair of Hanban is Politburo member Liu Yandong,[32] whose former postings include the head of the United Front Work Department.
The Chinese Government shares the burden of funding Confucius Institutes with host universities, and takes a hands-off approach to management.[33] The Institutes function independently within the guidelines established by Hanban and the Confucius Institute headquarters. Each Institute is responsible for drawing up and managing their own budget which is subject to approval by the headquarters. Confucius Institute headquarters provides various restrictions on how their funds may be used including earmarking funds for specific purposes.[34] Institutes in the United States are generally provided with $100,000 annually from Hanban, with the local university required to match funding.[35]
In addition to their local partner university Confucius Institutes operate in co-operation with a Chinese partner university.[36] Many Institutes are governed by a board which is composed of several members from the Chinese partner school and the remainder of the members are affiliated with the local partner university.[37] At most Institutes the director is appointed by the local partner university.[33]
Hiring policies[link]
The Hanban website stated that Chinese language instructors should be “Aged between 22 to 60, physical and mental healthy, no record of participation in Falun Gong and other illegal organizations, and no criminal record.”[38]
Human rights lawyers and media commentators in North America have argued that the part of the hiring policy that discriminates against Falun Gong believers is in contravention of anti-discrimination laws and human rights codes.[39] Marci Hamilton, Paul R. Verkuil Chair in Public Law at Yeshiva University in New York City, commented that the policy is “unethical and illegal in the free world."[40] In the face of such criticism, directors at some Confucius Institutes said that since teachers come from China, hiring guidelines are the prerogative of Chinese authorities. Yan Yuzhou, associate-director of the Confucius Institute at Pace University in New York, agreed that “the Chinese government has a right to ban them.”[40]
Curriculum[link]
Confucius Institutes teach simplified Chinese characters，which are standard in Mainland China，rather than the traditional Chinese characters used in Taiwan and Hong Kong. Canada's Globe and Mail stated that this "would help to advance Beijing’s goal of marginalizing Taiwan in the battle for global influence.”[41]
China Heritage Quarterly describes teaching only simplified characters in the context of Confucius Institutes as "semi-literacy in Chinese".[42] In 2011 in response to the PRC's moves, the Republic of China announced plans to establish the 'Taiwan Academy' in America, Europe, and Asia as part of its "cultural diplomacy". Taiwan's programme is designed to promote "Taiwanese-favored" Mandarin Chinese, traditional Chinese characters, and Taiwanese topics.[43]
In response to claims that the curriculum at CIs is determined by political consideration, the CI director for the Chicago Public Schools said that "Confucius Institutes have total autonomy in their course materials and teachers."[44]
Controversies[link]
Main article: Concerns and controversies over Confucius Institutes
In the short time-frame of their rapid expansion the Institutes have been the subject of much controversy. Criticisms of the Institutes have included practical concerns about finance, academic viability, legal issues, and relations with the Chinese partner university, as well as ideological concerns about improper influence over teaching and research, industrial and military espionage, surveillance of Chinese abroad, and undermining Taiwanese influence.[45] There has also been organized opposition to the establishment of a Confucius Institute at University of Melbourne,[46] University of Manitoba,[47] Stockholm University,[48][49] University of Chicago[50] and many others. Underlying such opposition, mostly by professors, is a concern that a Confucius Institute would interfere with academic freedom and be able to pressure the university to censor speech on topics the Communist Party of China objects to. An article in The Chronicle of Higher Education writes that here is little evidence of meddling from China although the same article did go on to say the Institutes were "distinct in the degree to which they were financed and managed by a foreign government."[35] After interviewing China scholars, journalists and CI directors, a writer for The Diplomat also found little support for the concern that CIs would serve as propaganda vehicles, though some of her sources did note that they would face constraints in their curriculum on matters such as Tibet and human rights.[51] A New York Times article quotes Arthur Waldron, a professor of international relations at the University of Pennsylvania, that the key issue is academic independence. "Once you have a Confucius Institute on campus, you have a second source of opinions and authority that is ultimately answerable to the Chinese Communist Party and which is not subject to scholarly review."[52]
See also[link]
- Confucius Institute at Khon Kaen University in Thailand
- Goethe-Institut
- Instituto Camões
- Instituto Cervantes
- Confucius Institute at Palacký University in Olomouc, Czech Republic
- China's "Soft power initiative"
- Panda diplomacy
References[link]
- ^ 'Has BCIT sold out to Chinese propaganda?', The Vancouver Sun, 2 April 2008.
- ^ The Economist, China's Confucius Institutes: Rectification of Statues, 20 Jan 2011.
- ^ "The Office of Chinese Language Council International (Hanban)". University of Sydney Confucius Institute. http://sydney.edu.au/confucius_institute/about/hanban.shtml. Retrieved 2 July 2011.
- ^ Hanban News, 'Madame Liu Yandong, State Councilor and Chair of the Confucius Institute Headquarters Delivers a New Year’s Address to Confucius Institutes Overseas', 1 March 2010. Accessed 7 September 2011.
- ^ Fabrice De Pierrebourg and Michel Juneau-Katsuya, “Nest of Spies: the starting truth about foreign agents at work within Canada’s borders,” HarperCollins Canada, 2009. pp 160 – 162
- ^ "Introduction to the Confucius Institutes". http://college.chinese.cn/en/article/2009-08/29/content_22308.htm. Retrieved 2 July 2011.
- ^ Jianguo Chen, Chuang Wang, Jinfa Cai (2010). institute&f=false Teaching and learning Chinese: issues and perspectives. IAP. pp. xix. http://books.google.com/books?id=pGURhDOkdxEC&pg=PR19&dq=confucius+institute&hl=en&ei=TLkOTsO4GqnUiAKHkpH8DQ&sa=X&oi=book_result&ct=result&resnum=5&ved=0CEsQ6AEwBA#v=onepage&q=confucius institute&f=false.
- ^ Simon, Tay (2010). Asia Alone: The Dangerous Post-Crisis Divide from America. John Wiley and Sons. pp. 42. http://books.google.com/books?id=H-O-wYKRyGcC&pg=PA42&hl=en&ei=G1QaTssY5eKIAv3F-NEF&sa=X&oi=book_result&ct=result&resnum=8&ved=0CFgQ6AEwBw#v=onepage&f=false.
- ^ "Signing of Waseda University Confucius Institute Agreement Established as the first Research Confucius Institute in collaboration with Peking University". Waseda University. http://www.waseda.jp/eng/news07/070412e.html. Retrieved 11 July 2011.
- ^ 316 Confucius Institutes established worldwide, Xinhua, 2010-07-1.
- ^ China to host second Confucius Institute Conference, Xinhua, 6 December 2007.
- ^ Confucius Institute: promoting language, culture and friendliness, Xinhua, 2 October 2006.
- ^ Brady 2011, 83
- ^ Starr (2009), p. 68.
- ^ Melvin, Sheila (29 August 2007). "Yu Dan and China's Return to Confucius". The New York Times. http://www.nytimes.com/2007/08/29/arts/29iht-melvin.1.7298367.html. Retrieved 2 July 2011.
- ^ "China’s Confucius Institutes Rectification of statues". The Economist. 20 January 2011. http://www.economist.com/blogs/asiaview/2011/01/china’s_confucius_institutes?page=1. Retrieved 2 July 2011.
- ^ Starr (2009), p. 69.
- ^ Zhou Wenting, Trademark infringement continues despite crackdown, China Daily 29 July 2011.
- ^ "About Us". Confucius Institute Online. http://about.chinese.cn/en/node_4221.htm. Retrieved 3 July 2011.
- ^ Linda Tsung and Ken Cruickshank (2011). Teaching and Learning Chinese in Global Contexts. Continuum International Publishing Group. p. 151. http://books.google.com/books?id=4q53niG5MLIC&pg=PA2&hl=en&ei=bVcaTorXJe3UiALH55TSBQ&sa=X&oi=book_result&ct=result&resnum=3&ved=0CDQQ6AEwAjgK#v=onepage&f=false.
- ^ French, Howard W. (11 January 2006). "Another Chinese Export is All the Rage: China's Language". The New York Times. http://www.nytimes.com/2006/01/11/international/asia/11china.html?pagewanted=all. Retrieved 3 July 2011.
- ^ Xiaolin Guo (2008), Repackaging Confucius, Institute for Security and Development Policy, Stockholm, Sweden, July 2008.
- ^ A message from Confucius; New ways of projecting soft power, Economist.com, 22 Oct 2009.
- ^ Peter Schmidt (2010b), At U.S. Colleges, Chinese-Financed Centers Prompt Worries About Academic Freedom, The Chronicle of Higher Education, 17 September 2010.
- ^ Fabrice De Pierrebourg and Michel Juneau-Katsuya, “Nest of Spies: the starting truth about foreign agents at work within Canada’s borders,” HarperCollins Canada, 2009. pp 160 – 162
- ^ Janet Steffenhagen, 'Has BCIT sold out to Chinese propaganda?', Vancouver Sun, 2 April 2008.
- ^ The Economist, China’s Confucius Institutes: Rectification of statues, "Asia Banyan", January 20, 2011.
- ^ Peng Ming-min 彭明敏 (2011), China picks pockets of academics worldwide, Taipei Times Tue, May 31, 2011, p. 8.
- ^ Golden (2011).
- ^ Brady 2011, 81
- ^ James F. Paradise (2009), China and International Harmony: The Role of Confucius Institutes in Bolstering Beijing's Soft Power, Asian Survey 49.4: 648–649.
- ^ Hanban News, 'Madame Liu Yandong, State Councilor and Chair of the Confucius Institute Headquarters Delivers a New Year’s Address to Confucius Institutes Overseas', 1 March 2010. Accessed 7 September 2011.
- ^ a b "A message from Confucius: New ways of projecting soft power". The Economist. 22 October 2009. http://www.economist.com/node/14678507. Retrieved 3 July 2011.
- ^ "Regulations for the Administration of Confucius Institute Headquarters Funds". Hanban-News. http://english.hanban.org/article/2010-06/21/content_146458.htm. Retrieved 3 July 2011.
- ^ a b Schimdt (2010b).
- ^ "Confucius Institute at Talinn University". Talinn University. http://www.tlu.ee/?LangID=2&CatID=5145. Retrieved 3 July 2011.
- ^ "Board of Directors". University of Buffalo College of Arts and Sciences. http://www.confuciusinstitute.buffalo.edu/people/board_of_directors/. Retrieved 3 July 2011. "Governing and Advisory Boards". Regents of the University of Minnesota. http://www.confucius.umn.edu/about/boards.html. Retrieved 3 July 2011. "Our Board". Confucius Institute at the University of New South Whales. http://www.confuciusinstitute.unsw.edu.au/about-us/our-board/. Retrieved 3 July 2011.
- ^ Hanban, ‘Overseas Volunteer Chinese Teacher Program’, accessed 16 Sept 2011.
- ^ Macleans, Confucius Institutes break human rights rules:Profs working in Canada 'must have no record of Falun Gong'", 10 August 2011.
- ^ a b Matthew Robertson, US Universities, Confucius Institutes Import Discrimination”, The Epoch Times, 24 Aug 2011.[unreliable source?]
- ^ Geoffrey York (2005), "Beijing uses Confucius to lead charm offensive” The Globe and Mail, 9 September 2005. Quoted by Sheng Ding and Robert A. Saunders (2006), "Talking up China: An analysis of China’s rising cultural power and global promotion of the Chinese language," East Asia, 23.2, p. 21.
- ^ Michael Churchman (2011), Confucius Institutes and Controlling Chinese Languages, China Heritage Quarterly 26, The Australian National University.
- ^ Soft Power Smackdown! Confucius Institute vs. Taiwan Academy, The Wall Street Journal 12 August 2001.
- ^ The language of Chinese soft power in the US. Will Watcher, Asia Times.
- ^ Don Starr (2009), Chinese Language Education in Europe: the Confucius Institutes, European Journal of Education Volume 44, Issue 1, pages 78–79.
- ^ Geoff Maslen (2007), Warning – be wary of Confucius institutes University World News, 2 December 2007.
- ^ Profs worry China preparing to spy on students, Macleans.ca, 27 April 2011.
- ^ Starr (2009), p. 6.
- ^ "i Kina är tio miljoner barn utan en ordentlig skola" Riksdagens snabbprotokoll 2007/08:46 (in Swedish)
- ^ Peter Schmidt (2010a), U. of Chicago's Plans for Milton Friedman Institute Stir Outrage on the Faculty, The Chronicle of Higher Education, 1 June 2010.
- ^ Ulara Nakagawa. Confucius Controversy, The Diplomat.
- ^ D. D. Guttenplan (2012), Critics Worry About Influence of Chinese Institutes on U.S. Campuses, New York Times, March 4, 2012.
External links[link]
- Confucius Institute Online (English) (Chinese)
- China National Office for Teaching Chinese as a Foreign Language
- Confucius Institute Exam Materials and Study Guide
- List of Confucius Institutes around the world
- Confucius Institute at Portland State University(English) (Chinese)
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http://wn.com/Confucius_Institute
This page contains text from Wikipedia, the Free Encyclopedia - http://en.wikipedia.org/wiki/Confucius_Institute
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.
