Each has its place in the hierarchy of the earth and all the relationships between people are subject to the same rules. In the understanding of Confucius ritual is a necessary rein to feelings and impulses that keeps them under control of the mind. Confucianism’s moral philosophy is based on the principle that man, being a small part of the whole of nature, a microcosm, is itself the general qualities of nature's order, justice, kindness, honesty. Therefore, it is enough for man to be trained and to be directed in order to improve. Perfection is given to them by example by their ancestors.
Confucius was the first in Chinese history to propose the idea that “in education there should be no class distinction.” (Chan) He took students from all backgrounds because in learning is the way to becoming a superior man. While filial piety may set a knowledge of humanity, “one who loves humanity but not learning will be obscured by ignorance.” (Chan) Learning is proposed as a way to channel humanity in order to serve others. The Confucian focus on learning is always for the sake of others. (Kodera) This follows with what is considered Confucius’s golden
Confucius lived in a period of time, which featured in Chinese history of philosophy "Hundred Schools of Thought". It is a period of time in Chinese history that philosophers, thinkers and the schools they were identified with flourished from the 6th century to 221 B.C., the year when the State of Qin united China under the First Emperor of China. One hallmark of their teachings, which were markedly different from the teachings of their contemporaries in Ancient Greek, was manifested in the fact that they were all attempting to provide practical and applicable solutions to the social and political crises they all were confronted with. For example, legalists promoted strict application of the law, arguing that punishments should be severe and definite so that the people will fear them. Confucius took a diametrically opposite approach from the legalists.
He devoted his whole life to education and he had around 3,000 disciples. He also believed that political order would be found by the proper ordering of human relationships. He said that a good government must be filed with people who are well educated and consciences people which are called Junzi. Chinese people built temples to commemorate Confucius. Confucius temples are also called Kong Miao in Chinese.
In chapter 3, Mencius’s conception of the ethical ideal is presented based on the discussion of Confucius in the previous chapter; in addition to the four attributes, jen (仁 benevolence, humaneness), yi (義 righteousness, propriety), li (禮 observance of rites), chih (智 wisdom), Mencius’s idea of the unmoved heart/mind (不動心 pu tung hsin) attitude towards ming (命 decree, destiny) are also considered. After introducing the fundamental concepts, Shun begins further discussion and argumentation in remaining chapters. In Chapter 4, he investigates the relation between yi and hsin (心 heart/mind) in the context of Mencius’s disagreement with Kao Tsu and the Mohist Yi Chih; part of this discussion concerns Mencius’s response to the Mohist challenge. In Chapter 5, he deals with Mencius’s conceptions of self-cultivation, the restoration of political order, and the sources of ethical failure. Chapter 6, the last chapter, is on hsing (性 nature, characteristic tendencies) and Mencius’s claim that hsing is good, which contains Mencius’s response to the Yangist challenge and the differences with Hsün Tsu’s views on hsing.
It has been followed by the Chinese for more than two millennia. They teach people the wisdom of life, family and governance. The basic thoughts of Confucius Confucian ethics are described as humanistic. Confucian ethics is characterized by the promotion of virtues, encompassed by the Five Constants. The Five Constants are 1) Rén (仁, benevolence, humaneness) is the Confucian virtue denoting the good feeling a virtuous human experiences
In contract, English appellation shows equality so that old people in West do not have the same expectation. This result somewhat proves the findings by Laidlaw, Wang, Coelho and Power(2010): Chinese remain invested in the concept of filial piety, whereas westerners were not. In contrast, however, regarding the attitude towards “old” or aging, the present study shows a totally different findings with them, which is that Chinese people are more positive than western people towards aging. Another finding of the present study is that the active filial piety that pays more attention to respect for parents is still rooted in Chinese people’s mind, while the passive filial piety emphasizing obedience to parents has decreased in Chinese society. This finding result is similar with previous study result that “Authoritarian filial piety may be decreasing in modern Chinese societies as a consequence of modernization and exposure to Western influence”(Kuang- Hui Yeh and Olwen
Of course not. According to a research, the main purpose of the China family education is to let those children to be a completely different person who has huge filial piety that those children would show their loyal action to their dear parents.The truth is that Chinese parents’ family violence always build some excellent children,but those children usually has a heart of cowardice that they cannot handle some thing very well, even messing those affairs. According to a professional information, “ According to a meta-analysis of 47 studies, the prevalence of physical child abuse in China was found to be 36.6 percent, which is “significantly higher than either the international or the Asian estimate.” Not only this, but child abuse is commonly associated with filial piety, as in the expression bang xia chu xiaozi, or ‘filial sons from cudgels come.’ Spare the rod and spoil the child, in other words. Kwong-Liem Karl Kwan, professor of counseling at San Francisco State University, writes, ‘Filial piety includes certain moral principles that are conducive to child abuse,’”(David. )This citation clearly shows that the most of parents would like to use different tools to educate their own children, but that’s not enough to make the children being better.
In essence, contemporary Chinese families with conservative perspectives towards a wide spectrum of issues remain adamant that marriages are primarily to foster procreations and ensure the continuance of the paternal bloodline (Wang, Kok and Chuang 2008), instead of being an authentic manifestation of genuine romance (Wang 2016). As a consequence, not only that the Chinese have been constrained by an authoritarian form of parental conviction in the selection of spouses (), but also various marriage steps, especially dowry negotiations and the settings of wedding ceremonies, have been arranged beyond the arguments of the engaged couples. In fact, parental intervention of the custom can be justified with two beliefs of cultural importance. Firstly, while questionable marital partnership may jeopardise the reputation of a family within a community, the selection of a new family member (husband or wife) remains regarded as a decision of familial importance to the Chinese family institution as a collective even in contemporary society (Zang 2008). Moreover, the deeply assimilated Confucius concept of family relations – particularly the inculcation of filial piety that is still ubiquitous in Chinese families – means that conformity to parental decisions remains a heavily promulgated virtue across the entire ethnic (Deutsch 2006).