Confucianism

The Teachings of Confucius versus the Tao Te Ching The teachings of Confucius and the Tao Te Ching are two important schools of thought in China. In Confucius’s Analects, he talks mostly of political and social issues and also speaks about how people must govern by following rules and displaying virtuous qualities such as honesty and integrity. Lao Zi on the other hand talks of how the world has a propensity towards balancing itself and that people should govern by “going with the flow” while the cosmos sort out the events of life.

He also mentions that people should have a detachment from many things in life such as material objects. Ultimately, the main difference between the Tao Te Ching and the teachings of Confucius is that the Tao Te Ching says that people should live their life in an ethereal manner by following the forces of nature, whereas Confucius’s teachings have a strict moral code that people must abide by. Confucius’s teachings tell people how to act by mentioning what character traits they should have and how to take action accordingly.

For example, in the analects Confucius says, “He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it” (The Analects, Wei Zheng, 1). Lao Zi on the other hand describes the concept of governing in an entirely different manner. He says that, “Prizing no treasures keeps people from stealing … The sage governs them all” (Tao Te Ching, 2). There is a noticeable difference between the ideas that are presented in the quotes of Confucius and Lao Zi.

Confucius talks of ruling others by way of virtue and says that once people see the example being set by a government official, then they will follow it. On a different note, Lao Zi says that people should become detached from worldly things in order to encourage others to follow the rules and instill Te (virtue). The Tao Te Ching and the Confucian analects differ here because Confucius talks of ruling by setting an example based on morality, whereas Lao Zi talks of governing by doing nothing and detaching oneself from material objects.

Overall, the method of governing mentioned by Confucius involves worldly actions while Laozi’s method involves inaction and faith in an otherworldly force to sort issues out. The film Confucius was released in 2010 starring Chow Yun Fat. Given that Chow is a “superstar,” his casting tends to overshadow the verisimilitude of the film. For example, much of Confucius’ personal life in the film is fictionalized as we are introduced to his wife and daughter. Similarly, a scene in the movie is dedicated to the legendary meeting between Confucius and Lao Zi in which Confucius asks for and gets advice. [clip three at 17:30]. The scene is a bit romanticized though because it features Confucius and Lao Zi meeting on a mountain above clouds. Nevertheless, this scene reflects the ideas of Confucius as a scholar that believes in governing by morality and Lao Zi as one that believes in governing by inaction. On the mountain, Lao Zi mentions that Confucius believes in acting through “rituals and benevolence” while Lao Zi himself has the belief that one should act by doing nothing and should gain an otherworldly detachment from things such as desire.

He offers Confucius this insight but Confucius politely refuses, saying that he must “follow his own path” and describing Lao Zi’s ideas as too ethereal for him to follow (Clip 3). Their conversation illustrates the basis of these two men’s ideas. The film portrays Laozi as one who believes in the natural course of things. He believes that by doing nothing and going with the flow of things, situations will eventually get better. This idea is even more exemplified when Confucius tells Lao Zi that he thinks he has failed in his mission to knock down the city walls.

Laozi tells him to “stop trying when you have achieved nothing” and “maybe the best contribution is no contribution” and further reveals his Daoist principles (Clip 3). All in all, the film Confucius, Lao Zi is portrayed as a man who believes in otherworldly solutions to problems while Confucius believes in strict, absolute ones. A depiction of Confucius’s ideas of governing is also apparent in the beginning of the film. When talking to the emperor of Lu, Confucius mentions that people should respect the law because they’re civil and honest and have integrity to make their homeland a better place.

This approach involves making an effort to have those specific character traits and differs from the teachings of the Tao Te Ching because it involves what Lao Zi called “chasing the light” (Tao Te Ching, 3). He says that too much light blinds, which in this case is the seeking of morality, and that it is better to want less instead of more. The confliction of Confucian and Daoist ideas illustrates the profound differences they have in regards to how people should act and be governed. Confucianism involves adhering to a strict moral code whereas Daoism involves going with the natural order of hings and by acting through inaction. Though the ideologies of Confucius and Lao Zi differ a great deal, they do have one similarity. They both serve as major moral codes that many people in China still follow today. Biblography Legge, James. The Analects. N. p. : n. p. , n. d. Web. http://ctext. org/analects/wei-zheng. 6 Mar. 2013. Red Pine. “Tao Te Ching. ” N. p. , n. d. Web. https://elearning. uh. edu/bbcswebdav/pid-394869-dt-content-rid-1739781_1/courses/H_20131_CHNS_3354_11272/red_pine_dao. htm. 6 Mar. 2013

Geoffrey Lee 6. 16 Macedonia History Essay To what extent do you agree with the assertion that May 4th 1919 was one of the most significant dates in Chinese history. The May 4th movement in 1919 was a significant date in Chinese history to a very large extent. This essay will attempt to justify this claim by explaining the short-term effects of the M4M and more importantly the long-term effects. The year 1919 is a significant year as it was the year right after World War 1 (WW1) had ended; hence many war-settlement treaties were signed. One of these would be the Treaty of Versailles (TOV) which involved China.

The M4M was a movement that had begun from the rise of sentiments of democracy and nationalism. Previously, China had been ruled by a single ruler where traditional culture and Confucianism dominated the nation. However after WW1 and the influx of western ideas and ideologies, thus many youth in China begin to call for a demolition of the previous culture and Confucianism, and to replace it with a new culture and direction. This movement was headed by large forms of mass advertising through the use of the New Youth and many other magazines.

This increase of national sentiments led to the Chinese demanding that their government to oppose the Japanese 21 demands on Yuan Shikai’s government and it also saw the emergence of the new merchants and labour class. With all these demonstrations and national sentiments, China was in a period of disorder and lawlessness, which was similar to that during the warlord era in the 1800s. In the short-term, the M4M was a significant date in Chinese history to a small extent as it resulted in many strikes and demonstrations throughout China to occur.

Students demonstrated in the capital of Beijing while many other occupants such as shopkeepers, industrial workers and other urban employees joined in the strikes and demonstrated in other key cities in China such as in Shanghai. The demonstration also saw a nationwide boycott of Japanese goods in an attempt to show Yuan Shikai to reject the Japanese demands to make China a Japanese protectorate. Also, the government of China was forced into rejecting the terms of the TOV which angered the West. This resulted in massive violence throughout the nation which did the

Chinese no good and it aggravated ties between China and the West. In the long-term, the M4M was a significant date in Chinese history to a very large extent as it resulted not only in many cultural changes, but most importantly; it changed the political scene in China. The M4M gave birth to political activism where the people called for the end of a single ruler, but instead to have a democratic government. This surge of political activism was propelled by the education of the youths who believed that they would transform China.

The youths emphasized heavily on the destruction of China’s traditional culture which was based on Confucianism, and they assumed that Western thought and civilisation was the way forward. This led to the reorganisation of the Guomindang (GMD) which saw Sun Yatsen calling on the Soviet Union. This also led to the founding of the Chinese Communist Party (CCP). The CCP was founded as a result of the increased appeal of Marxism-Leninism, which proved to be very successful in the Soviet Union.

These 2 political groups would later take over the whole of the Chinese political scene and would later oppose one another in their attempt to dominate the Chinese government, which would result in massive killings of one another. However these 2 parties would combine forces during the World War 2 (WW2) period to fight off the Japanese imperialism which ensured that China would not fall into the hands of the Japanese. Hence this proved that the M4M was indeed a significant date in the history of China to the largest extent.

In conclusion, it can be agreed that the M4M was one of the most significant dates in the history of China simply due to the fact that it was through the M4M that both the GMD underwent a massive reform, and at the same time, the birth of the CCP was witnessed. The combination of these 2 factors proved to be significant as without the formation of either party, China would have suffered much more detrimentally in WW2 as it was only through the surge of nationalism of the Chinese, and the combined forces of the GMD and the CCO that China managed to fight off the Japanese.

Red Cliff and Early Chinese Notions Introduction The philosophies of early Chinese thinkers differ greatly from the mindset of modern day philosophers. The four major philosophies of China, Confucianism, Mohism, Taoism and Legalism arose primarily during the Warring States era from 475 BC to 221 BC. Following the end of the Qin Dynasty and the fall of Qin Shi Huang, Confucianism became the dominant philosophical school in China.

Confucianism represented the teachings of Chinese philosopher, Confucius, concerning the fields of ethics and politics and emphasizes on personal and government morality, humaneness and one’s duty to family and society. Following the popularity of Confucianism and the death of Confucius, the creation of The Analects or Lunyu ?? , was written by Confucius’ followers and disciples in the Warring States period. His teachings were the first to introduce the concept of meritocracy which considers that one’s status in society should not be determined by ancestry, wealth, or friendship but rather on education and one’s character.

Confucius also explores notions on human nature and self cultivation and the purpose of human existence. This paper will focus on early Chinese philosophies of the relationship between the individual and the state and the relationship between man and nature with references and examples from the film, Red Cliff. The Relationship between the Individual and the State The three core concepts of Confucianism, “filial devotion (xiao), humaneness (ren), and ritual decorum (li)” (Sources of Chinese Tradition, p. 3) embed the behavioural standards and expectations of how a person should practice these virtues. Furthermore, the three essential values integrate into Confucius’ views on government as well. Filial piety practiced within one’s family translates into how much one is willing to give to society which results in the stability of a state. Humaneness observes the importance of a ruler treating his people as how he would want to be treated if he were in their position. In Confucius’ perspective, ritual offers a sense of respect s rites are a mean of expression of a leader’s morality and also “encourages a sense of dignity and responsiveness among the people” (Sources of Chinese Tradition, p. 43). Filial piety ? is considered the most fundamental of all Confucian teachings. The term can have a broad meaning that not only includes the obedience a child must show for his parents but also respect that should be shown to the living and dead. Filial piety develops into five relationships: ruler to ruled, father to son, husband to wife, elder brother to younger brother, and friend to friend.

When subjects respect their ruler and the ruler respects the Heavens, the state will in turn thrive and prosper. From The Analects, Confucius states, “If a ruler himself is upright, all will go well without orders. But if he himself is not upright, even though he gives orders they will not be obeyed”. The concept of filial piety is displayed in many different ways in the film, Red Cliff. Because of the compassion and brotherhood the southern warlord, Liu Bei, has shown towards his subjects, they were prepared to sacrifice their lives for him and the state.

Because Liu Bei has treated his ministers and warriors with respect, as a result, they willingly followed his leadership. Conversely on Cao Cao’s side, his subjects were obedient towards him but only because they were afraid of him. They know not to trust Cao Cao because of his apprehensive and suspicious character that could result in impulsive decisions to kill anyone without any reason or justification. Loosely quoted from Zhuge Liang, “Although Cao Cao leads a large army, the majority surrendered to him so they are not as trustworthy. ” He has not shown humaneness ? o his subjects, therefore they were not motivated to fight for him. Another example of filial piety and the relationship between the individual and the state is displayed through Xiao Qiao’s decision to cross over to Cao Cao’s camp in order to buy time for the Southerners. Her duty to her husband and the state required her to forsake her personal interests including her life, her child’s life, and her relationship with her husband, for the greater good. “This is our home. Our people gladly give their lives for her sake. How can I stand idly by. ” – Xiao Qiao (Red Cliff II, 2009)

Many Western philosophers may not understand and argue that the Chinese philosophy of individualism emphasizes on one’s connection to external powers of authority rather than total independence and creativity. However the Chinese tradition is not about conforming each person’s ideas and sacrificing oneself for society, it “focuses on the individual as a vitally integrated element within a larger familial, social, political, and cosmic whole” (Internet Encyclopedia of Philosophy, Brindley). The core meaning of individualism is the thought of one’s self cultivation and the moral obligation to society and the importance of public service.

This definition leads to the term junzi ?? which simply means the ideal of becoming the “perfect man” who “combines the qualities of saint, scholar, and gentleman”. The two most prominent examples of a junzi in the film are Zhou Yu and Zhuge Liang. Zhou Yu’s forgiving nature allows him to achieve a greater good for his people when he chose to pardon his friend’s action of siding with Cao Cao. He did not choose to kill him when his childhood friend tried to convince him to surrender to Cao Cao but instead tolerated his friend’s disloyal character.

On the other hand, Zhuge Liang is a good representation of a junzi as he uses his moral autonomy to help the people. Because he knows clearly what is right and wrong, he combines his intelligence with righteousness to convince others of accepting his strategies as an advisor. In conclusion, both having filial piety and being a junzi are two of the ways the early Chinese believe an individual can contribute back into society. In the film Red Cliff, the underlying moral of the story relates back to these two themes whether it is in the form of brotherhood, husband and wife or a leader and his subjects.

The Relationship between Man and Nature The relationship between man and nature in classical Chinese philosophy can be characterized as the “relation of Heaven and man” or the fundamental concept of “tienren he yi” ????. The academic aim of Chinese thinkers was to educate the people on this philosophy. As quoted from Sima Qian stating the purpose of his work Records of the Grand Historian, “I want to hereby elucidate the relation of Heaven and man, to discern its historical development from Past to Present, and to state my distinctive views. After the middle period of the Warring States, classical thinkers strongly emphasized the relation of Heaven and man. When Confucius speaks about the “Mandate of Heaven” and when Mozi talks about the “Will of Heaven”, they are ultimately referring to nature as Heaven being the supreme entity of the world, above all kings and all sources of power. However this philosophy was divided into two sides, one highlighting the unity between man and nature and the other putting much emphasis on the separation of the two.

Nevertheless, the doctrines supporting the unity of man and nature was more influential and accepted more widely as the thought of stressing on the separation of the two was only held by a minority. Therefore it can be assumed that most Chinese philosophers place high social values on peace and harmony and the idea of “unity of nature and man”. To the Chinese, the relationship between humans and nature was regarded as reciprocals. Heaven, earth, and man represented a single unity governed by the cosmic law or dao.

Mencius, the most famous of Confucius’ followers, thought of Heaven as the highest order in which even the emperor or “Son of Heaven” should obey. Reinstating the idea of the hierarchy of respect Mencius states that …when the personal life is cultivated, the family will be regulated; when the family is regulated, the state will be in order; and when the state is in order, there will be peace throughout the world. From the Son of Heaven down to the common people, all must regard the cultivation of personal life as the root or foundation.

Mencius believed that a person’s moral self is the basis of having a harmonized society. And in order for a leader to earn the respect and support of his subjects, he must first respect the Heavens. Since humans are an integral part of nature, man should also obey the laws of nature. According the Mencius, human nature is given by Heaven, therefore the two are interconnected. In Confucian thinking, the meaning of Heaven or nature has a variety of aspects, including the sky, weather, the natural order, and also a moral order. One of Confucius’ disciples Xunzi quotes “tian as a atural order, operating according to unchanging principles, not intervening in extraordinary ways in human affair but, rather, providing the context within which all living things exist” (Sources of Chinese Tradition, p. 170). Other Confucians also adopted the idea of oneness of Heaven and man. “All things exist together, and they do not harm each other; all ways exist together, and they do not come into conflict” – Zhongyong (Doctrine of the Mean). In the film Red Cliff, an example of acting out against nature or Heaven can be seen from Cao Cao’s perception of the war.

When Cao Cao tells Zhou Yu that he cannot believe he lost the war because of the wind, Zhou Yu replies him, “Because you don’t understand the Will of Heaven. ” The meaning of this phrase can be seen as having two connotations. The first, because Cao Cao did not understand the patterns of the weather, he was unable to predict the time when the wind was going to change directions. The second significance has a more profound undertone in which Zhou Yu means that Cao Cao did not recognize the natural order wherein society should follow under harmonized principles that the Heavens intended (tian yi,?? . Because Cao Cao always thought he was responsible for bringing together all the states as an order of the Emperor, he could not see past his own greed and ambitions. He perceived the war as child’s play and disrupts peace in the country to achieve his goal of total dominance. His belief of unifying the states contradicts the early philosophers’ notions of all things existing in harmony and having self cultivation and moral order as the true “Will of Heaven”. Conclusion

In conclusion, one can see that classical Chinese philosophers developed ideas that are rarely seen in Western philosophies. The Chinese philosophies characterize how fundamental they perceive moral principles and self cultivation as the basis of society. Essentially, these notions relate to the promotion of human relations towards a harmonious society through its inclusiveness of Heaven, Earth, and Human order. Reference List De, Bary William Theodore, Irene Bloom, Wing-tsit Chan, Joseph Adler, and Richard John Lufrano.

Sources of Chinese Tradition. New York: Columbia UP, 1999. Print Hagop Sarkissian. “Individualism in Early China: Human Agency and the Self in Thought and Politics (review). ” Philosophy East and West 62. 3 (2012): 408-410. Project MUSE. Web. 17 Oct. 2012. <http://muse. jhu. edu/>. Red Cliff Chi Bi. Magnolia Home Entertainment, 2008. DVD “Theories Concerning Man and Nature in Classical Chinese Philosophy. ” CHAPTER I. N. p. , n. d. Web. 13 Oct. 2012. <http://www. crvp. org/book/Series03/III-1/chapter_i. htm>.

Confucianism is defined as “an intellectual, political, and religious tradition, or school of though, that developed a distinct identity in the 5th Century BC from the teachings of Chinese philosopher Confucius” (“Confucianism,” 2005). It began in China and is now widely accepted in different parts of Asia such as Korea, Japan, and Vietnam (“Confucianism,” 2005).

There are five moral disciplines which are given to govern the five human relationships. They are as follows: (a) Justice and righteousness should mark the relations between sovereign and subject; (b) There should be proper rapport between father and son; (c) Separation of function between husband and wife; (d) The younger should give precedence to the elder; and (e) Faith and trust should reign over relationships between friends (“Korean Confucianism,” n.d.).

Confucianism has pervaded Korea and the country has been labeled as one of the most dedicated followers despite the fact that it started in China (“Korean Confucianism,” n.d.). In line with the foregoing statement, it is not surprising that I adhere and respect the teachings of Korean Confucianism. However, it is to be noted that modernity has also swept over the country of Korea and has changed some aspects of the people’s adherence to Confucianism.

I carry with me the value and respect for the government as the authority that has the power over the country. That is the reason why I abide by the rule of law and the policies and decisions made by the government. Moreover, I respect the relationship between the younger and the elder together with the responsibilities that comes with it. For the elders, I give them due respect and for the younger, I carry authority and responsibility over them. I see to it that generations before me and my ancestors are given respect both living and dead. In addition to this, the closeness of the family and the respect for the relationships of one another is always borne in my mind and in my heart.

References

“Confucianism.” Microsoft® Encarta® 2006 [CD]. Redmond, WA: Microsoft Corporation, 2005.