Confucius was a Chinese philosopher who lived from 551-479BC and is one of the most influential philosophers in human history. His teachings have influenced all of the Sinitic cultures whose lives have “evolved around ways of living and thinking derived from the wisdom” of Confucius (565). Instead of thinking about “great ideas”, Confucius focused his time on intellectual and social trends to improve the quality of life dependent upon them. Confucius’s status in society has been upgraded exponentially since his death from a minor official to a “God in China”. The Han dynasty established Confucianism as the state ideology and his teachings became an “unchallenged orthodoxy” (566).
Similar to Christianity, Confucius’s disciples wrote down his teachings in what is called the Lunyu Analects in an effort to preserve his way of thinking for future generations (566). However, the writings vary in nature from direct quotes of what he said to his mannerisms and conduct to his philosophies. The last five books of the Lunyu Analects focus more on the teachings of Confucius and are told as stories that his disciples are referencing him in rather than him having a physical presence in the situation (567).
One key aspect of these writings is that they are not written in a manner that people should dictate their lives a certain way, rather they are just an account of one man and his ways. Confucius saw living as “an art rather than a science” in that there is no set way to live your life but it is “something we all must participate in constructing”. This process is called “ren” (567).
Confucius was tolerant of difference and actively taught his disciples in a way that catered to their understanding rather than attempting to change the way they thought. Confucius had several favorite disciples that all stood for a different character trait present in humanity. For example, his disciple Zilu was rash, immodest, and patient while Ziwo was known to lack character. These flaws were used by Confucius in his teachings throughout the Analects (568-569).
Finally, the article mentions that the books of the Analects are compilations of other collections as well as scholars’ commentary. A majority of this literature is based on previous texts that have yet to be discovered, similar to the Q source in Christian literature. Also much like Christian literature, Confucian literature is being found and compared to the original texts to determine authenticity and accuracy (569-570).
Similar to Christianity, Confucius’s disciples wrote down his teachings in what is called the Lunyu Analects in an effort to preserve his way of thinking for future generations (566). However, the writings vary in nature from direct quotes of what he said to his mannerisms and conduct to his philosophies. The last five books of the Lunyu Analects focus more on the teachings of Confucius and are told as stories that his disciples are referencing him in rather than him having a physical presence in the situation (567).
One key aspect of these writings is that they are not written in a manner that people should dictate their lives a certain way, rather they are just an account of one man and his ways. Confucius saw living as “an art rather than a science” in that there is no set way to live your life but it is “something we all must participate in constructing”. This process is called “ren” (567).
Confucius was tolerant of difference and actively taught his disciples in a way that catered to their understanding rather than attempting to change the way they thought. Confucius had several favorite disciples that all stood for a different character trait present in humanity. For example, his disciple Zilu was rash, immodest, and patient while Ziwo was known to lack character. These flaws were used by Confucius in his teachings throughout the Analects (568-569).
Finally, the article mentions that the books of the Analects are compilations of other collections as well as scholars’ commentary. A majority of this literature is based on previous texts that have yet to be discovered, similar to the Q source in Christian literature. Also much like Christian literature, Confucian literature is being found and compared to the original texts to determine authenticity and accuracy (569-570).
Confucius
The Analects
I. Love or Reciprocity (Jen)
Tzu-kung asked, saying, “Is there one word which may serve as a rule of practice for all one’s life?” The Master said, “Is not reciprocity such a word? What you do not want done to yourself, do not do to others.” (15.23)
II. Justice and Kindness
Someone said, “What do you say concerning the principle that injury should be recompensed with kindness?” The Master said, “With what then will you recompense kindness? Recompense injury with justice, and recompense kindness with kindness.” (14.36)
III. The Superior Man
The Master said, “Riches and honors are what men desire. If they cannot be obtained in the proper way, they should not be held. Poverty and baseness are what men dislike. If they cannot be avoided in the proper way, they should not be avoided. … The superior man does not, even for the space of a single meal, act contrary to virtue.” (4.5)
I. Love or Reciprocity (Jen)
Tzu-kung asked, saying, “Is there one word which may serve as a rule of practice for all one’s life?” The Master said, “Is not reciprocity such a word? What you do not want done to yourself, do not do to others.” (15.23)
II. Justice and Kindness
Someone said, “What do you say concerning the principle that injury should be recompensed with kindness?” The Master said, “With what then will you recompense kindness? Recompense injury with justice, and recompense kindness with kindness.” (14.36)
III. The Superior Man
The Master said, “Riches and honors are what men desire. If they cannot be obtained in the proper way, they should not be held. Poverty and baseness are what men dislike. If they cannot be avoided in the proper way, they should not be avoided. … The superior man does not, even for the space of a single meal, act contrary to virtue.” (4.5)
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