By Lee Dian Rainey
This entire advent explores the existence and teachings of Confucius, and improvement of Confucian suggestion, from precedent days to the current this present day.
- Demonstrates the knowledge and enduring relevance of Confucius’s teachings – drawing parallels among our 21st century society and that of China 2,500 years in the past, where government corruption, in addition to social, monetary, and technical alterations, led thinkers to check human nature and society
- Draws at the most up-to-date learn and accommodates interpretations of Confucius and his works through chinese language and Western students in the course of the centuries
- Explores how Confucius's fans multiplied and reinterpreted his rules after his loss of life, and the way this method has persisted all through chinese language historical past
- Seamlessly hyperlinks Confucius with our smooth age, revealing how his teachings have develop into the foundation of East Asian tradition and prompted the West
Chapter 1 Confucius' global and His existence (pages 1–22):
Chapter 2 Confucius' Teachings I: the root of a very good individual (pages 23–44):
Chapter three Confucius' Teachings II: the basis of a great Society and different issues (pages 45–62):
Chapter four phrases, and Mozi (pages 63–74):
Chapter five rivals (pages 75–86):
Chapter 6 Mencius (pages 87–104):
Chapter 7 Xunzi (pages 105–118):
Chapter eight Confucians, “Confucian” Texts, and the Qin Dynasty (pages 119–131):
Chapter nine The Han Dynasty, 206 BCE–220 CE1 (pages 132–145):
Chapter 10 From the Han to the Tang Dynasties, 220–907 CE (pages 146–158):
Chapter eleven Neo?Confucianism (pages 159–175):
Chapter 12 Confucianism and Modernity (pages 176–191):
Chapter thirteen concerns (pages 192–206):
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Extra info for Confucius & Confucianism: The Essentials
Confucius himself says that he accepted even the poorest of these men as long as their character and hard work made them good students. It is not clear just where he taught his students. It may be that lessons took place in rooms or courtyards in his home, but there was no school building. Rather than the 3,000 students attributed to him, scholars have identified 110, and, though there may have been more, it is unlikely that there were the thousands the legends speak of. Confucius’ students describe him as talking mainly about The Book of Poetry, history, and ritual.
We have seen how filial piety leads to dutifulness or loyalty, a love of learning leads to wisdom, honesty and sincerity mirror each other. Not only do we need all these virtues, but they work together. In introducing these virtues, I have arbitrarily separated them so we can look at each one in turn, but Confucian texts rarely talk about one virtue without another and never in the kind of shopping list that we have here. Moral virtues of any kind are not something we develop instantly. ” Just as one plants a seed in the ground, waters, and weeds, in order to cultivate a plant, so too moral behavior is built up over time.
For example, when someone asks how we are, we ritually respond and say that we are fine. We may not be fine at 36 Teachings I: The Foundation of a Good Person all, but we will, nevertheless, make the ritual response. Most of us tend to think that this kind of empty ritual is insincere and has no real meaning. As Confucius will show us, we are wrong to think that. In the stories about Confucius’ life, we have seen that he closely associated with ritual. As a child he was said to have played with ritual utensils and, as he grew, he studied with the masters of ritual.