Ren and Li The Analects presents ren and li as two major ideals in Confucian ethics. I will define ren as the highest ethical idea, and li will refer to rites, ceremony and acceptable social norms. I argue that by looking at a third interpretation of the relation between li and ren, we can create a meaningful interpretation of the text. Moreover, I will argue that Mozi’s criticism against Confucius’ li is ultimately invalid. First, I will present three existing interpretations of ren and li. Then, I will discuss the Mozi’s objection to li and finish by rejecting this attack. One interpretation holds that ren and li are intelligible independently from one another. This means that one may have ren without li and vice versa. The relationship between them, however, is a causal relationship. For example, suppose my father passes away, I can mourn and show ren, independent of whether I attend a memorial. However, by attending a funeral, this provides a means to exercise ren. In 15.18, Confucius claims, “rightness is put into practice by observing li.” Ultimately, there is a sense in which li provides a means and virtuous cycle for the expression and cultivation of ren. Under this interpretation, ren is seemingly prioritized over li, because ren is cultivated in observing li. This is to say, ren provides the individual with agency in deciding how to best cultivate and express the appropriate attitude in a given situation so long as the appropriate attitude is cultivated. A second interpretation of the relation between ren and li holds that one is cultivates ren when one observes li; ren and li are not independently intelligible. In 12.1, Confucius notes that “the rites…constitute ren,” or in 1.2, Confucius notes that fi... ... middle of paper ... ...argument is that funerary practices deserve some standardization as to ensure the efficacy of the ritual. While it may be right to say that the rites by themselves are not effective, it is not fair to say that Confucius prioritizes li over ren for the sake of li. In all cases, then, Confucius seeks to ensure that the right attitude is observed, even if one must adhere to certain rites. I have demonstrated three interpretations of the relationship between ren and li as they relate to one another. I have shown that while Mozi criticism of Confucius is ultimately a misunderstanding of the relationship between ren and li. This is all to say, ren and li, while they may be interpreted in different ways, the goal is to attain ren – the primary difference is about how to cultivate appropriate attitudes and on what basis one can revise or depart from existing traditions.
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.
Confucius clearly states the string of command in relationships: husband commands wife, parent commands son, and in this case specifically, older sibling commands younger sibling. Hence, Changlou governs over Changxun! Master once said, “The ruler should employ the services of his subjects in accordance with the rites…” By not choosing Changxun as your successor, you are intentionally ignoring the Confucius principle that clearly states precedence over the older. How can you, almighty Emperor Wan Li, serve your people properly if you choose not to be in accordance with Confucian principles? It is important to keep in mind that we all follow in your footsteps. If you stray from the Confucian principles, so will your people. Crooked roots will lead to a bended tree. Therefore, it is important to keep these roots straight by choosing Changlou as your successor, Wan Li.
Cao Xueqin’s Story of the Stone is a classic in Chinese literature, showcasing the life and exploits of the wealthy Jia clan during the feudal era. Through Cao’s depiction, the reader is afforded a glimpse into the customs and lifestyle of the time. Chinese mode of thought is depicted as it occurs in daily life, with the coexisting beliefs of Confucianism and Taoism. While the positive aspects of both ideologies are presented, Cao ultimately depicts Taoism as the paramount, essential system of belief that guides the character Bao-yu to his eventual enlightenment. As was the case in China, Cao depicts the two forms of belief existing alongside one another, and not necessarily practiced exclusively to one another.
Riegel, Jeffrey. "Confucius." Stanford Encyclopedia of Philosophy . Ed. Edward N. Zalta. Stanford, 3 July 2002. Web. 8 Mar. 2012. .
Filial piety is as closely associated with Confucius teaching as it is one of the virtues of Confucianism. Confucius once said, “Among human practices, none is greater than xiao” (Chan, Alan Kam-Leung; Tan, Sor-hoon). There is no doubt that filial piety remained the important aspect of Chinese society, where as the philosophers such as Confucius strongly pushed forward the idea of filial piety. A ...
Confucianism is a philosophy and way of life formed in China by Confucius, an early Chinese philosopher. It began as a simple concept with ideals of personal virtue, simple filial piety, and basic gender distinctions and social inequalities. But, over time with the emergence of Neo-Confucianism it began to transform into a way of life that was degrading towards women with certain hostilities towards rivaling religions. In its early period, from around 500 B.C.E to the Common Era, Confucianism changed in that it became the leading belief system and a major part of Chinese tradition. From the transition into the Common Era to the end of the Classical time period, Confucianism was altered because of a loss of popularity following the collapse of the Han dynasty and the corruption in the governing political system. In its ending period, the post-classical era, Confucianism underwent perhaps its biggest adjustments with the emergence of Neo-Confucianism. The ideas and virtues presented in the “rebirth of Confucian philosophies” of intolerance of foreign religions and extreme filial piety...
Chinese Philosophy not only is the fruit of thinking of the Chinese nation, but also is the important component part of world culture. In Chinese philosophy, there are three main parts: Confucianism, Buddhism and Taoism. Among them, Chinese Buddhism, which came from India, experienced a course of sinicization under the influence of Chinese traditional culture represented mainly by Confucianism and Taoism , so it keeps the general features of Buddhism ,and also formed its Chinese characteristics. The changes of Chinese Buddhism from "going out of this world " to "being in this world " and "building pure land in this world " fully manifested the humanistic spirit of Chinese culture. Both Chinese Buddhism and Western Christianity are religion, but in the realm of thoughts and culture, they are important symbols of Oriental and Western culture. This paper compares the two schools' philosophy of life, so as to explore the modern meaning and value from the mankind's common culture legacy.
Confucianism and Daoism are two influential schools of thoughts that have existed in ancient China around the 6th century BCE. The former, led by the politician and philosopher Confucius, proposed that humans live in society according to a set of predefined rules and that they transform society through political action. Whereas the latter, led by the philosopher Lao-Tzu, promoted the idea of inaction; people should go with the flow instead of taking action to control their lives and dominate their surroundings. Although, at first glance Daoism and Confucianism seem to be two opposing philosophies, a more in depth analysis of two of their key ideas –filial piety and education—reveals that they do share some similarities.
It can also be argued that the political activities of Chairman Mao’s Communist China were more of a continuation of traditional Imperial China, based heavily in Confucian values, than a new type of Marxist-Leninist China, based on the Soviet Union as an archetype. While it is unquestionable that a Marxist-Leninist political structure was present in China during this time, Confucian values remained to be reinforced through rituals and were a fundamental part of the Chinese Communist ...
Hong, Andrew. "Confucianism and Filial Piety." Andrew Hong, Reformed Second Generation Chinese Ministry. N.p., 5 May 2008. Web. 2 Nov. 2013. .
For those individuals that choose to look into the philosophy of Confucius, Confucianism recognizes that the quest for virtue is ordinary and providential. However, in this quest of moral aptness Confucius tried to offer other people the fervent self love that he had greatly embodied. To actually make oneself as perfect as possible was the central concern of life. Al...
As one of the greatest founding novels of Taoism, Book of Chuang Tzu serves to strengthen Lao Tzu 's arguments in Tao Te Ching and lays the foundation for Taoism 's place in Chinese philosophy. Because Confucianism and Taoism are two competing philosophy schools that share more outstanding differences than similarities, the followers of both schools often refute and evaluate the ideals of the opposite school. However, the constant appearance of Confucius as the main character in more than twenty chapters in Book of Chuang Tzu not only surprises the readers, but also calls for deep analysis of the roles played Confucius in order to understand the true meaning of this ancient literature. While Chuang Tzu criticizes many of the Confucian ideas
Legge, James, Trans. Confucius — Confucian Analects, The Great Learning, and the Doctrine of the Mean. New York: Dover Publications, 1971.
Historically, the Chinese have considered the family as the basic unit of society. Familial principles such as obedience, loyalty, and kinship have been cherished in all states. In premodern China, many philosophers discussed their own beliefs about family. Confucius and other philosophers defined that an exemplary family was the one in which parents cared about their children, and children obeyed their parents. The Analects of Confucius discusses filiality, a traditional obedience to parents and ancestors, as its central theme. When an individual understands the concept of filiality and practices it, he can establish his moral way of behaving. Deference to elders in a family is considered the roots for accomplishing one’s comprehensive ethics. In the Han dynasty, filial piety was a political ideal as well as a familial virtue. Thus, emphasis on this familial virtue increased significantly. Confucius argued that filial piety begins with serving one’s parents and continues with serving the emperor. Being obedient to one’s parents was a prerequisite to being loyal to the emperor. On th...
Analects, a compilation of Confucius’ teachings, is greatly recognized as a work of utmost importance and influence in the Chinese culture. The book conveys Confucius’ beliefs on a wide variety of topics, including propriety, education, family relations, and government in efforts to enhance social order.