A political system is a system of policy and government. A political system is in most instances compared to the legal system, economic, cultural and other social systems. Regarding the facts provided above, an ideal political system is distinguished by many traits that are well accepted by the society in which the political system runs. Considering an ideal political system under the other social system, an issue of Confucianism comes about. To be in a position of connection Confucianism and a perfect political system, it serves great significance giving the definition of Confucianism. The system of ethics, education, and ways of becoming a statesman of given society is known as Confucianism. The idea of Confucianism was taught by philosopher …show more content…
In contrast, to Machiavelli which put forward the concept of moral statecraft of individuals within a community, by advocating how rulers should gain individual’s subject through appearing as just characters while engaging in oppression and rouse, Confucius stance was focused on true justice and compassion that should be practiced on the part of the ruler and the ruled (Oldstone-Moore, p.297). By following the teachings of Confucius, rulers are assured to enjoy the Mandate of Heaven and continue to the right to rule. The connection between Confucius social teachings and political ideal comes in because the philosopher believed that the key to proper governance is achieved when a political leader carries out individual’s duties as …show more content…
These virtues according to Confucius enables the leader to retain individual's ruling position “he who rules by his virtues is like the pole-star that remains in its designated place as others stars continue to homage around it.” According to Foust (p.195), the last teaching raised by Confucius and individuals disciples and that connects to political ideal argues that rulers should not use force or threatening statement to maintain their position. In conclusion, Confucianism teaches that leaders should adhere and observe proper rituals to maintain their position within a society political setting. Examples of rituals that rulers should adhere are for instance giving proper sacrifices to the ancestors an act that bounds the acting rulers with their ancestors thus protecting their position of
Confucius was a philosopher, political intellect and an educator whose philosophies have significantly prejudiced not only the Chinese principles but the entire world evolution. He lived through the “Spring” and “Autumn” epoch of Chinese history, when east central China was separated over a dozen fighting states. The inordinate ailment and grief he saw swayed his political thoughts, which highlighted command, grading and the rule of a compassionate self-governing state.
Niccolo Machiavelli, John Locke, and John Stuart Mill present three distinct models of government in their works The Prince, Second Treatise of Government, and Utilitarianism. From an examination of these models it is possible to infer their views about human nature and its connection to the purpose of government. A key to comparing these views can be found in an examination of their ideas of morality as an intermediary between government and human nature. Whether this morality must be inferred from their writings or whether it is explicitly mentioned, it differs among the three in its definition, source, and purpose.
Post Classical politics first came to be when Kong Fuzi or Confucius brought it up during the classical era. Confucius was an educator and a political advisor. At the time, China was experiencing problems and Confucius helped to settle everything. He passed his knowledge on to students who then created analects which are political and cultural traditions that Confucius had taught. Confucius was a very wise man. He did not answer philosophical questions because it did not help to solve the problems at hands and he refused to answer religious question because it was too complex for mere human beings to understand. He believed that political and social harmony came from appropriate arrangements of human relationships with one another. To him, the country should not have been ruled by someone born into power, but to someone who was erudite and incredibly meticulous. When the post classical era came around Yang Jian brought China back to an un-centralized rule after their collapse during the Han dynasty. During the Tang Dynasty they came up with the “bureaucracy based on merit” (Bentley and Zeigler, p. 378) or by recruiting government officials.
To begin, Confucianism is a system of philosophical and ethical teachings founded by Confucius. Confucianism was the code of ethics accepted as the certified religion of most of the immense empires in the territory since the Han Dynasty. Confucianism provided an outline of ethical and religious beliefs that most of the Chinese expanded to make other religions such as Daoism and Legalism. To expand, Confucianism was founded by Confucius and his beliefs on the political and social order of China. Confucius believed that everything would fall into place if children had respect for their parents and if the rulers were honest. In Confucianism, specific roles were followed by each person in the family. The head of the family, the father, was the one primarily in control and then it was the oldest son that was next in line. Confucius had the belief that a ruler has to be everything he wants
Lao-Tzu's political philosophy falls into more of an individualistic and carefree branch of politics, in which the way of governing is by not forcing issues. He believes that the ruler should not act powerful, and because of this, he will be respected. Lao-Tzu also believes that the best leader is one that is loved, not feared. Instead of holding power and forcing rules, Lao-Tzu wishes to teach simplicity, patience, and compassions. He views the latter as "the greatest treasures" and if one has the three qualities, one will be a better person.
Proper Order in Confucianism and as taught primarily by Mencius, the Chinese philosopher, is the conceptual theory that instructs how people can reach their highest potential of moral and material well being embodied in Mencius' conception of human nature. The theory of proper order is the primary and philosophical means to that end. Although proper order may seem in many ways philosophically abstract, Mencius' teachings of proper order in history have had lasting and tangible effects on modern East Asian politics and its relationship between the state and society, and even on a narrower level of the individual and community. In fact, the theory of proper order starts first at the individual level and from there flourishes to create a positive rippling effect throughout all of society. This profound theory and its ideals is credited with developing a social society in East Asia which acknowledges the great potential of each of its citizens, but still aspires to consider the effects of individual actions on the common good and not to just ignore the interests of society as a whole. This has helped guide East Asia through its long and colorful history and has helped to shape it into the political and economic powerhouse that it is today. But where exactly did such a significant theory which has helped to define an entire society come from? What exactly is proper order, how can we create it, and why is it needed to achieve Mencius' human nature? Most of these questions can be answered in explaining the fundamental virtue that all humans have according to Mencius, our humaneness defined in human nature.
The teachings according to Confucius refer to Confucianism. Confucianism is the multifarious classification of ethical, collective, political and pious philosophy developed by Confucius and the old Chinese practices (Bertrand, 1999). Confucianism aim is actually making an individual honorable but also making such an individual the character of learning and of proper manners. The ideal and faultless man has to combine the characters of a saint, an intellectual and gentleman. Confucianism is a religious conviction whose adulation is focused on offerings to the dead. The idea of responsibility is extensive beyond the precincts of morals and holds close to the minutiae of daily living.
Throughout history, it can be argued that at the core of the majority of successful societies has stood an effective allocation of leadership. Accordingly, in their respective works “The Tao-te Ching” and “The Prince”, Lao-Tzu and Machiavelli have sought to reach a more complete understanding of this relationship. The theme of political leaders and their intricate relationship with society indeed manifests itself within both texts, however, both Lao-Tzu and Machiavelli approach this issue from almost entirely opposite positions. Lao-Tzu appears to focus the majority of his attention on letting problems or situations take their course and allowing good to prevail. On the contrary, Machiavelli advocates the necessity for a successful leader, or prince, to take control of his endeavors, and the skills or qualities necessary to maintain power, at any cost. Since these thinkers both make an inquiry to what is essentially the same dilemma of effective leadership, it becomes almost a natural progression to juxtapose the two in an effort to better understand what qualities a prosperous leader must possess. In this sense, when we utilize the rhetorical strategy of compare/contrast as a vehicle to transport us to a more enlightened interpretation of Lao-Tzu and Machiavelli’s conclusions, it becomes apparent that Machiavelli’s effort is much more successful as his practicality serves its purpose much more effectively.
In the category of view of society, each belief has a different view. The Confucians believed that you develop good character through a good life and that everyone has their own role.
Confucius’s counsel and guidance recorded in The Analects instilled wisdom when they were first recorded and continue to provide a thought provoking analysis of life and the checkpoints that guide it. The Master’s commentary on restraint, diligence, decency, and citizenship are well intended and relevant. Politics and the role of government also come under scrutiny as Confucius offers his insights in bettering the organization of power. His proverb-like admonitions use clear examples of everyday life allowing them to be understood and easily digested. Confucius’s own eagerness and willingness to share goodness he experienced makes it easier to apply and practice in one’s own life.
Frederickson, H. George. "Confucius and the moral basis of bureaucracy." Administration & Society 33.6 (2002): 610-628.
Through his many years of experience with Italian politics Machiavelli wrote “The Prince”; a how-to guide for new rulers. We are given descriptions of what a leader should do to effectively lead his country. A leader should be the only authority determining every aspect of the state and put in effect a policy to serve his best interests. These interests are gaining, maintaining, and expanding his political power. Machiavelli’s idea is that a ruler should use a variety of strategies (virtues) to secure his power. Machiavelli lists five virtues that a ruler should appear to have; being compassionate, trustworthy, generous, honest and religious. A ruler should possess all the qualities considered good by other people.
For nearly 2000 years, Confucius has shaped social, political and educational aspect of Chinese culture. Confucianism is the biggest influence on education in China throughout the history of China. (History of Education in China, n.d.). Confucianism focuses on peoples’ conduct, moral values and practices in daily life. The teachings of Confucius are characterized by their emphasis on ethics and statecraft and resulted, in case of China, a society dominated by secular elite recruited through merit-based examination system. (Starr, Don, 2012, May)
Confucianism was incredibly useful to East Asian rulers, as it provided an ideology that in many ways worked in their favor. Not only did it provide social stability, but it also created loyalty through education. The prevalence of these notions can be most clearly seen in China, Korea, and Japan. In China, a meritocracy was created, forever changing social restrictions and slowly dissolving the aristocracy. In Korea, although the aristocracy was still kept intact, a meritocracy within the upper, yangban¸class was formed. In Japan, although a meritocracy didn’t develop like that of China, the education system cemented loyalty among the upper classes. Confucian ideology became extremely popular throughout all three cultures and dominated the way all tiers of society functioned, beginning with the rulers at the top with concepts of educated officials and legitimacy of rule through the Mandate of Heaven.
Confucianism is a system of ethics and philosophy developed by Confucius and his disciples. For two millenniums, the Chinese people emphasized Confucian ethics as the superior source of inspiration for human interaction at all levels between individual, subject and ruler. His philosophy was predominant in the heart of Chinese education, governance and moral ethics. Confucianism established the moral standard and ethical ideals in East Asia by creating the fundamental structure of virtue. As a result, his philosophy on virtue was integrated with politics, religions, education and psychology to prevent political chaos and social disorder (Yao 34-35).