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importance of traditional society in modern society
importance of traditional society in modern society
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Traditions have provided a connection between people and their community by passing on beliefs and values and establishing principles to benefit future generations; however, traditions also served as a restrain from progression in certain aspects of society. In Ban Zhao’s Lesson for Women, the consequences of the traditional standards on husbands and wives’ roles keep women in an inferior position in order to maintain their marriage and balance of each other. Not all consequences are consider bad though. Consequences are referred to as a result of something, not stating whether the results are good or bad. Confucius revealed an enlightenment of reciprocity and trust from traditions of respect in his Analects, developing a connection with the …show more content…
Ban Zhao revealed how oppressive traditions can be to women in Lessons for Women, while also educating women how their roles help maintain the harmony and balance of the relationship between men and women. In Confucius’ Analects, he demonstrates how embracing traditions can lead to better one’s self and community by establishing respect and reciprocity among each other, being unity to humanity. With these two works, we notice how traditions affect communities’ ability to teach their values and beliefs to generations, moving people further way from their traditions and community. Society has been lacking with its responsibility to properly educate the youth and needs to improve on its ability to teach because “learning is like a chase in which, as you fail to catch up, you fear to lose what you have” (1058). If we cannot properly educate our traditions, they will be loss, and society will lose their principled
Confucius’ impact on Chinese culture has withstood numerous generations and continues to be one of the most prominent philosophies found in Chinese culture. Firmly rooted in years of education, Confucius spent considerable time developing his set of values and principles. In his article entitled “Confucius and the Effortless Life of Virtue”, author Hagop Sarkissian adds to this by saying, “Confucius set his mind on a course of study or cultivation at the age of fifteen, and pursued such studies for a span of fifty-five years, and was thereby able to cultivate a state of being such that he could follow his immediate inclinations in all of life’s predicaments without transgressing social norms” (Sarkissian 1). Confucius’ extensive studies only added to the philosophy represented in the Analects. This includes the pas...
In a village left behind as the rest of the China is progressing, the fate of women remains in the hands of men. Old customs and traditions reign supreme, not because it is believed such ways of life are best, but rather because they have worked for many years despite harsh conditions. In response to Brother Gu’s suggestion of joining communist South China’s progress, Cuiqiao’s widower father put it best: “Farmer’s have their own rules.”
China has gone through many changes in its history. Changes include economic, political, and social. In the early 1500 and throughout history, mostly all social classes followed Confucianism. Confucianism is a type of religion based on an ideal society (Chang 2012, 22). China was molded though Confucianism but that slowly deteriorated as years went on. One main group that has been a main part in these changes is the Chinese literati. The Chinese literati include the higher-class people such as officials and scholars. The Chinese literati were the dominant social class during the 1500’s but their power slowly decreased throughout history. Throughout my paper, I will explain the Chinese literati involvement as centuries passed.
...chievement. The beliefs that have been engraved into the Chinese society for centuries will not easily be changed, but remembering that girls were once considered useless, brings to light the true strides that have advanced Chinese society in the form of legal recognition. Securing the equality of women and men, in law and in fact, is the great political project of the 21st century.
As Americans, we ridicule others based on their selection of clothing. We are snobby because of how much money we make or what we hold as an occupation. We chew with our mouths full of macaroni and curse when the soda machine is out of Pepsi. We could use some manners, or maybe just a reintroduction. Confucius thought is constructed on kindness and propriety, as well as holding the morally virtuous to be the ideal person. This philosophy exceedingly expresses value in benevolence, education, and the treatment of other people, but has hidden innuendos that would knock the petals off any flower child. In this reflection paper, I will dabble with how incorporating Confucius thought and practices would help in some areas of American society, but shun the validity of others.
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.
Following the Way in the pursuit of goodness leads people to the status of “gentleman.” However, this status can only be achieved from a lifelong pursuit, which if accomplished by many, will eventually lead to innate goodness within the entire society. Confucius reveals the amount of learning and time required for achieving such status of “gentleman” in book two, chapter four, where he states, “At fifteen, I set my mind upon learning. At thirty, I took my stand. At forty, I had no doubts. At fifty, I knew the will of Heaven. At sixty, my ear was attuned. At seventy, I follow all the desires of my heart without breaking any rule” (Analects, in NAWL, eds. Martin Puchner, et al., 3rd edition, vol. A, 1335). Confucius presents the achievement of the “gentleman” status in a superior, yet moderate manner. He does not motivate by promising personal gain or achievement; he instead teaches to always place what is right and morally correct as top priority. It was believed by Confucius that moderation led
There are several common themes running through the primary work of compiled sayings attributed to Confucius: emphasis on gentlemanly conduct, pursuit of humbleness among fellow man, and a search for a proper ruler who is in accordance with “the Way.” Running throughout the entire book of “The Analects”, Confucius makes reference to many characteristics that a gentleman should possess. Even beginning in the first chapter of Book One, Confucius is attributed with saying, “Is it not gentlemanly not to take offence when others fail to appreciate your abilities?” Other characteristics Confucius attributed to gentlemanly conduct include studying the rites and “The Odes”, humbleness, lack of desire for places of position, unbending in moral conduct, and many other factors. By laying out a basis upon which a gentleman should act, Confucius establishes a standard to measure the quality of all men. Setting a standard implies that there are men above and below this set, desired point, and the word standard also indicates a measure of quantitative or qualitative value. By creating such a standard, Confucius is immediately able to begin causing social reform and progress. However, this progress, though achieved through concentration on social values, never reaches the capacity to which Confucius desires it to reach. Several sayings within The Analects indicate that Confucius is unable to see an accumulation of all desire...
Written during the Period of Warring States, The Analects consists of what Confucius and his disciples believed to be the key values required for a harmonious society. Through various exchanges between an entity only recognized as “The Master” and people of other backgrounds such as Dukes and students, the disciples define the fundamental Confucian values that everyone in society must conform to such as ren (kindness), yi (altruism), li (everyday norms), and zhi (morality). The discourses evince a very conservative stance when it comes to citizens conforming to these values in that “The Master”, or Confucius, is unrelenting in his criticism of the “small man” or anyone led astray from the traditional Confucian values. Centrally, Confucius argues
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.
Through the characters and their experiences in The King of Children, Ah Cheng shows the effects that the Cultural Revolution had on education and how that affected the people’s search for personal meaning in education. The Cultural Revolution and Down to the Countryside’s elimination of all practical and economic incentives for receiving an education caused characters to find moral and ethical incentives for education, such as to protect others and to be able to communicate effectively.
In China, gender inequality for girls in education come from various aspects. Three stakeholders (the society, families, and schools) affect each other as a whole. The society is impacted by Confucian philosophy, which believed a strong hierarchy that women were subordinate of men (Bauer, Feng, Riley, & Xiaohua, 1992). The belief has influenced the society for decades, although the issues of gender inequality are reducing gradually compared to the past three decades because of new policies and laws (Zhang, Pang, Zhang, Medina, & Rozelle, 2013). As an essential part of society, schools are affected by the social concepts and it is the reason that educators and school administrators have different expectations for girls in schools. Parents, as they were educated in a way which does not address much awareness of the issues of gender inequality, do not realiz...
At the center of Japanese and Chinese politics and gender roles lies the teachings of Confucius. The five relationships (五倫) of Confucius permeated the lives of all within the Heian and Tang societies.4 However, the focus here will be on the lives of the courtesans. The Genji Monogatari provides us with an unrivalled look into the inner-workings of Confucianism and court life in the Heian period. Song Geng, in his discourse on power and masculinity in Ch...
Confucius’ social philosophy is greatly directed towards the concept of ren. Ren symbolizes the characteristics of goodness and altruism, and is defined as being “compassionate”. However, displaying concern for others involves disparaging onself. Confucius declared that ‘a clever tongue and fine appearance are rarely signs of Goodness” (1.3) and believed one should avoid clever speech and a flattering manner, characteristics which would ultimately produce a false impression and lead to self-praising. On the contrary, those who have practiced ren are “slow to speak, but quick to act” (4.24) which differentiates ones who acquire genuine virtue from ones who acquire misleading virtue. To Confucius, such virtue is practiced through the Golden Rule: “What you do not wish for yourself, do not do to others.” Confucius believed that human nature is essentially good, and that negative experiences may suppress the good nature of people, but goodwill will ultimately bring about its attainment. Ren initiates from the family through filial piety. Confucius considers loyalty to parents and older siblings as a form of promoting the interests of others before one’s own and stresses that only those who have learned self-discipline can achieve such selflessness. If we can be compassionate to our family, we can do the same to the people around us in our society. We can depict the meaning of ren to portray the importance of the principle in the ‘...
Confucius played a major role during the time of the Zhou dynasty. “Confucius was a thinker, a political figure, an educator” (“Confucius”). The Analects of Confucius contain information on how one should interact with others and conduct their daily lives, and how deeply people should participate in society and government. These ideas then spread to his students, and eventually to many regions of Asia. This