Confucianism and elements

The concept of jen is connected to this purpose, and it appears to evoke to the glut of lesson alignment, "at the heart of the Confucian political as well as moral theory . . . frequently translated as 'benevolence' or 'humanity' but also signifying the ground for solely other virtues, the condition of being fully human in dealing with others" (Schirokauer 10). That being so, it followed that human experience in its highest and outdo expression would comprise behavior that would accomplish the alignment in the most benevolent manner. From there it followed that the highest and best life would be associated with careful rites of human interaction. Creel interprets this as Confucius's attempt to "set up a structure of ideas that would last, and be strong enough to do as a foundation upon which to build the freedom and enjoyment of the human race" (38). That would help explain the attention to ritual that is a common feature of Chinese genial customs and that has the status of a moral good. only ritual for its admit sake is a morally empty form: " art object a man's father is alive, look at the bent of his go out; when his father is dead, look at his conduct. If for three years he does not alter from the focal point of his father, he whitethorn be called filial" (Confucius, Analects I.1.15). This is another(prenominal) method of saying that the manoeuver is known by its fruit (Matt. 12.13), but the point is that the content of a person's character is known by the solutions of its positive inje

It would be a mistake to conclude, however, that respect is the same thing as subsumption of one's personality into the maternal(p) mold; after all, the young men (women's position belonged to another and lower and foot-bound exercise) studying Confucius's ideas were intended to become the rulers and bureaucrats of China. Undoubtedly, Confucianism is intellectually elitist and aimed at creating one class that is more learned and able than others. But according to Confucian morality, with rulership prerogative comes obligation--not submissive obligation and faithfulness but active engagement in the good that has been taught by wise elders.

For if the ruler does not exhibit the best result of education, paternal authority, and wisdom that is the consequence of insight and sincere believe to learn the good, then surely the whole cosmos--and certainly the conjure up in which most people's cosmic experience resides--is in peril. As the Master of the Analects says:

According to Creel (38), in his quest to take back the golden age, Confucius "made no claim to the possession of the ultimate truth. He was groping toward the truth, by the method of observation and analysis." This may help explain why Confucian doctrine, if it may be so called, is set forth, not in the Western way of long, declarative narrative expositions but in a serial publication of short, often elliptical "analects," whether aphorism or anecdote, that point in the direction of accomplishing the objective of illustrating the benefit of a carefully coherent, carefully decorous structure of human interaction.

Confucius seeks to tighten the idea of moral experience with moral meaning and import. Similarly the attitude of social merit must be tightened, so that those in male monarch adopt a coherent and sincere moral sense. For if those of sensed social merit are not sincerely entitle to the benefits they are receiving, then as a matter of point everybody is in trouble because morality is absent.

According to Schirokauer, Confu
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