What can we learn about Confucianism from this excerpt? Master wants people to follow the rules. Master has three good ideas sufficiency of food, sufficiency of military equipment, and the confidence of the people in their ruler. Master says that military equipment is the most important. The goverment will not do anything if their is no order.
Many of his teachings implemented filial piety, or in a broader sense, the relationships between man and society. Confucius often examines the duty of one man being ruled by a government. Yet, he focuses on a balance between individuals and government, suggesting that they maintain a symbiotic relationship. Confucius explores the role one plays in society, and vice versa.
In ancient china there were two widely different philosophes being so excepted within the same culture. The two philosophes were Confucianism and Legalism. Confucianism was during 55 B, in China. Legalism was during 475-221 BC, also in China. Confucianism is a belief or an idea. The purpose of this was to show people how to be in harmony with their place in life. Legalism is a ruling made by Shi Huangdi, who was a strict ruler in china. The purpose of this ruling was to get the people of china to follow the rule, and if they didn’t there was a very harsh punishment. Although confucianism and legalism have some similarities, but the differences between the two are amazingly clear.
In Man’s Nature Is Good and Man’s Nature Is Evil, Mencius and Hsun Tzu argue about the true meaning of human nature. Mencius believed that humans are inherently good and Hsun Tzu believed that humans are naturally evil. Is it possible humans can be both good and evil? When it comes to whether human nature is good or evil, most people will choose one or the other. However, can’t it be both? Both Mencius and Hsun Tzu can be right, there are millions of people in the world and some are good and some are evil,“If you plant the seeds carefully at the same time and in the same place, they’ll all sprout and grow ripe by summer solstice. If they don’t grow the same it 's because of inequities in richness of soil, amounts of rainfall, or the care given them by farmers” (Mencius 81). Some may be evil but react to what they’ve done and changed to good. Others may be good but have been hurt and chose to be evil. There are even those who can be both at the same time, they are good to their loved ones and evil towards their enemies. There are many different cases and it will never really come down to one explanation.
Confucius only taught around 3,000 students during his lifetime in the Zhou Dynasty, but his ideas and values became integrated with the Chinese culture of the past and the present (Ames). He created a syllabus for mastering the “six arts” and inspired those who followed his principles to become effective citizens. Although no one knows much about his life, he greatly influence the way China grew into what it is today.
The Iliad was a really good representation of the chaotic war-torn times of the area surrounding the Mediterranean Sea; this includes the countries Rome and Greece. It was a time where nations were trying to expand their power and influence and warriors were claiming their spoils of war. I mean the beginning of book I of The Iliad, Achilles and Agamemnon are arguing over the rewards and the spoils of war. Agamemnon didn’t want to give up his prize girl Chryses in order to please the God Apollo and stop the plague and the rain of arrow falling from Olympus. However, in the end Agamemnon took Achilles’ girl, Briseis, which really hurt Achilles in the end. These warriors took a lot of pride in the things or people that they
As Confucius states, “if good men were to govern the domain for a hundred years, they could wipe out violence and put an end to killing,” (Analects 90). While Aristotle and Confucius disagreed on the role of law in society—Aristotle thought that laws could make people moral where Confucius thought that if people could respect their leaders, then they would try to emulate them—the ideas of the two are more similar than they are
What– according to Gilgamesh, Hammurabi, Plato, Thucydides, Confucius, and the Koran– makes a good society?
Scholars Aristotle and Confucius are both well-known people in history. Aristotle was an incredible Greek rationalist and researcher while Confucius was a Chinese government official, a savant, and an instructor. They both made huge commitments to ideals and morals. Their thoughtful works were comparable in nature, yet with some unique perspectives, thoughts, and points of view toward temperance. Their rationalities are still being used today. They were incredible masterminds with awesome impact in the antiquated society. Confucianism imparts to Aristotle mindfulness that for people to be great, they require moral astuteness and in addition different demeanors of character, yet Confucianism places more prominent accentuation on the part of reflection and concentrate in the improvement of good insight (Provis, 2017). Over the next several paragraphs, it is my goal to address the following: 1)
He writes that for a government to be successful, the master must allow everything to work around them, without trying to stop of change the universe. They must simply allow the people to believe that they are in complete control and that their master only helps to put all things into motion. Niccolo Machiavelli took a much different approach to his idea of government. He wrote that the ‘prince’ of a land must be extremely deceitful to maintain their power. The prince must always assume that someone else is planning to take him out. He must also work to ensure that the people think that he is the most honest caring person, while in all honesty, he has never actually told anyone the truth. Machiavelli’s method is lying and aggression; that you must do whatever it takes to maintain you superiority over the people. Jean-Jacques Rousseau takes an intermediate approach to the government. He introduces the idea that the master of the government and the people under him work together to do what is best for the country. This often means that sometimes you have to give up a little, to make a big difference for the better in your community. Thomas Jefferson then takes a similar approach to Lao-tzu, but gives more power to the people, rather than nature. He believes that the common people would be the best to run the government and that the people who follow the other
The doctrines of Mencius and Hsün Tzu are the part of the core and major, almost compulsory to the studying of Classical Confucianism. Some of the researchers found their differences, even called contradiction among discussing about human nature. Here comes the conclusion that Men Tzu and Hsün Tzu are two extremes, with completely different in their views about human nature. Nevertheless, we should refocus on the root of their philosophy, to determine rather they are different or not. Conversely, it can be concluded that Mencius and Hsün Tzu are similar base on their process of thinking, also their continuous advocation on self-cultivation and education.
There are two giants in the Axial Age of human history, Confucius and Plato, who are considered as the landmark in the oriental and western world. They are great philosophers, ideologists as well as excellent educators, whose thought have profound influence to the oriental and western world. Confucius’s ideas maintain authority for more than two thousand years, which have intimate connections with development of Chinese federal society. Even to this day, it still remains practical significance and reflects the glorious radiant. Plato’s doctrine is a source of Western political thought. The political elites of the west today can still see the shadow of his influence. Confucius and Plato share the similar life experience and the life pursuit. Both of them lived in the period when the slavery system declined and both of them had the ambition to create an ideal society. Therefore, through compare with Confucius and Plato’s idea, we can see there are some similarities in their concepts of philosophy and education. But contribute to the diversity of historical background and culture tradition, we can also see many differences of their thought, among which there are many sparkling points that is worth exploring. In this paper, we’ll study some of their famous pedagogy thought to explore what influences they have brought to the Chinese and westerners’ cognition and behavior and why the two civilizations developed in same period would diverge in such a degree. Furthermore, I
Between 600 CE and 1450 CE, Buddhism and Confucianism were adopted by Japan and Korea both from China. Both were tributary states of China at some point. While Korea had a more united political structure similar to China, Japan, however, was not able to successfully form one and consequently fell into a feudal system.
That is to say, those who act completely according to their virtues soon meet their end. The virtues that rulers display either brings them praise or blame and because of this, it is necessary for leaders to learn how to commit wrongs, as well as to exercise them when necessary in order to hold their rule. As long as leaders focus on virtues that increase reputation and can keep subjects loyal, they will retain the ability to govern. On the other hand, all men are ungrateful, but as long as you succeed, they will give their children, blood, and life given the circumstances. Lao-Tzu believed that humans aspired to be good, but required the ruler to be just and involved minimally in the people's
By following these theories, it is clear that both are in direct conflict with one another. In regard to the nature of man, this is obvious, with Confucius writing on inherent goodness and Han Feizi writing and agreeing on the opposite. This leads to some interesting situations, particularly for the societies which would aim to adopt each philosophy. However, both did agree that order was necessary and through the state order can be achieved. Confucius thought emphasized this in The Doctrine of Learning by stating that “the ancients who wished to manifest their clear character to the world would first bring order to their states” (Chan p. 86). While this order is brought through personal rectification and inward reflection beginning with the