Confucianism is a Chinese ethical and philosophical system developed from the teachings of the Chinese philosopher Confucius His philosophy emphasized personal and governmental morality, correctness of social relationships, justice and sincerity. These values gained prominence in China over other doctrines, such as Legalism or Taoism (道家) during the Han Dynasty (206 BCE – 220 CE). Confucius' thoughts have been developed into a system of philosophy known as (Kǒng Fūzǐ, or K'ung-fu-tzu, lit. "Master Kong", 551–478 BC). It is a complex system of moral, social, political, philosophical Chinese philosophy is philosophy written in the Chinese tradition of thought. Chinese philosophy has a history of several thousand years; its origins are often traced back to the Yi Jing , an ancient compendium of divination, which uses a system of 64 hexagrams to guide action. This system is attributed to King Wen of Zhou (1099–1050 BCE) and, and quasi-religious thought that has had tremendous influence on the culture and history of East Asia. It might be considered a state religion A state religion is a religious body or creed officially endorsed by the state. Practically, a state without a state religion is called a secular state. The term state church is associated with Christianity, and is sometimes used to denote a specific national branch of Christianity. Closely related to state churches are what sociologists call of some East Asian countries, because of governmental promotion of Confucian philosophies.

Cultures and countries strongly influenced by Confucianism include mainland China The Culture of China is one of the world's oldest and most complex cultures. The area in which the culture is dominant covers a large geographical region in eastern Asia with customs and traditions varying greatly between towns, cities and provinces, Taiwan The Culture of Taiwan is a hybrid blend of Confucianist Han Chinese, Japanese, European, American, global, local and Taiwanese aborigines cultures, which are often perceived in both traditional and modern understandings. The common socio-political experience in Taiwan gradually developed into a sense of Taiwanese cultural identity and a feeling of, Korea Korea, one of the oldest continuous civilizations in the world, has over 5,000 years of history. Archaeological evidence suggests that the Korean peninsula has been inhabited for over 500,000 years. The current political separation of North and South Korea has resulted in divergence in modern Korean cultures; nevertheless, the traditional culture, and Vietnam The Culture of Vietnam which is the agricultural civilization based on the wet rice cultivating is one of the oldest of such in the Asia Pacific region. In terms of prehistory, most Vietnamese historians consider the ancient Dong Son culture to be one of the defining aspects of early Vietnamese civilization. There are some other characteristics, as well as various territories settled predominantly by Chinese people Predominantly Mahayana Buddhism and Taoism. Small Christian, Muslim, Xiantian and other religious minorities. Background of Confucianism and Chinese folk religion, such as Singapore Many English speaking expatriates describe Singapore as the most gentle introduction to Asia because of "Western influences" in Singaporean culture. Singaporeans speak English, many of the buildings are modern looking and the penal system of Singapore is inherited from British common law. It is common to see Buddhist temples next to. Japan The culture of Japan has evolved greatly over millennia, from the country's prehistoric Jōmon period to its contemporary hybrid culture, which combines influences from Asia, Europe and North America. After several waves of immigration from the continent and nearby Pacific islands , the inhabitants of Japan experienced a long period of relative was influenced by Confucianism in a different way.

In Confucianism, human beings are teachable, improvable and perfectible through personal and communal endeavour especially including self-cultivation and self-creation. A main idea of Confucianism is the cultivation of virtue and the development of moral perfection. Confucianism holds that one should give up one's life, if necessary, either passively or actively, for the sake of upholding the cardinal moral values of ren and yi.^[1]

Contents 1 Themes in Confucian thought 1.1 Humanity 1.2 Ritual 1.3 Loyalty 1.4 Filial piety 1.5 Relationships 1.6 The gentleman 1.7 Rectification of names 2 Governance 3 Meritocracy 4 Influence in 17th Century Europe 5 Criticism 6 Debate over classification 6.1 Ahmadiyya view 7 Names 8 See also 9 References 10 Further reading 11 External links

Themes in Confucian thought

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Humanity is core in Confucianism. A simple way to appreciate Confucian thought is to consider it as being based on varying levels of honesty, and a simple way to understand Confucian thought is to examine the world by using the logic of humanity. In practice, the elements of Confucianism accumulated over time. There is classical Wuchang (五常) consisting of five elements: Ren Ren is most commonly associated with Confucius and his usage of the word to describe the inward expression of Confucian ideals. It is the common belief that Confucius was the one to coin the term rén, but this is in fact not true. Before the time of Confucius, the word rén had not been used frequently, even in literature. The few cases of its (仁, Humanity), Yi (義, Righteousness), Li 'Li' is a classical Chinese word which finds its most extensive use in Confucian and post-Confucian Chinese philosophy. Li encompasses not a definitive object but rather a somewhat abstract idea; as such, it is translated in a number of different ways. Most often, li is described using some form of the word 'ritual' (as in Burton Watson's 'rites', (禮, Ritual), Zhi (智, Knowledge), Xin (信, Integrity), and there is also classical Sizi (四字) with four elements: Zhong (忠, Loyalty), Xiao (孝, Filial piety), Jie (節, Continency), Yi (義, Righteousness). There are still many other elements, such as Cheng (誠, honesty), Shu (恕, kindness and forgiveness), Lian (廉, honesty and cleanness), Chi (恥, shame, judge and sense of right and wrong), Yong (勇, bravery), Wen (溫, kind and gentle), Liang (良, good, kindhearted), Gong (恭, respectful, reverent), Jian(儉, frugal), Rang (讓, modestly, self-effacing). Among all elements, Ren (Humanity) and Yi (Righteousness) are fundamental. Sometimes morality is interpreted as the phantom of Humanity and Righteousness^[2].

Humanity

Main article: Ren (Confucianism) Ren is most commonly associated with Confucius and his usage of the word to describe the inward expression of Confucian ideals. It is the common belief that Confucius was the one to coin the term rén, but this is in fact not true. Before the time of Confucius, the word rén had not been used frequently, even in literature. The few cases of its

Ritual and filial piety are indeed the ways in which one should act towards others, but from an underlying attitude of humaneness. Confucius' concept of humaneness (Chinese Chinese or the Sinitic language (汉语／漢語 Hànyǔ; 华语／華語 Huáyǔ; 中文 Zhōngwén) is a language family consisting of languages which are mostly mutually unintelligible to varying degrees. Originally the indigenous languages spoken by the Han Chinese in China, it forms one of the two branches of Sino-Tibetan family of languages: 仁; pinyin Pinyin , or more formally Hanyu Pinyin (汉语拼音 / 漢語拼音), is currently the most commonly used romanization system for Standard Mandarin (标准普通话 / 標準普通話). Hànyǔ (汉语 / 漢語) means the Chinese language, and pīnyīn (拼音) means "phonetics", or more literally, "spelling sound" or ": rén) is probably best expressed in the Confucian version of the Ethic of reciprocity The Golden Rule is an ethical code that states one has a right to just treatment, and a responsibility to ensure justice for others. It is also called the ethic of reciprocity. It is arguably the most essential basis for the modern concept of human rights, though it has its critics. A key element of the golden rule is that a person attempting to, or the Golden Rule: "do not do unto others what you would not have them do unto you."

Confucius never stated whether man was born good or evil,^[3] noting that 'By nature men are similar; by practice men are wide apart' ^[4] - implying that whether good or bad, Confucius must have perceived all men to be born with intrinsic similarities, but that man is conditioned and influenced by study and practise. Xunzi Xun Zi was a Chinese Confucian philosopher who lived during the Warring States Period and contributed to one of the Hundred Schools of Thought. Xun Zi believed man's inborn tendencies need to be curbed through education and ritual, counter to Mencius's view that man is innately good. He believed that ethical norms had been invented to rectify's opinion is that men originally just want what they instinctively want despite positive or negative results it may bring, so cultivation is needed. In Mencius' view, all men are born to share goodness such as compassion and good heart, although they may become wicked. The Three Character Classic The Three Character Classic, Trimetric Classic or San Zi Jing is one of the Chinese classic texts. It was probably written in the 13th century and attributed to Wang Yinglin (王應麟, 1223-1296) during the Song Dynasty. It is also attributed to Ou Shizi (區適子, 1234-1324) begins with "People at birth, are naturally good (kind-hearted)", with root from Mencius' idea. All the views eventually lead to recognize the importance of human education and cultivation.

Rén also has a political dimension. If the ruler lacks rén, Confucianism holds, it will be difficult if not impossible for his subjects to behave humanely. Rén is the basis of Confucian political theory: it presupposes an autocratic ruler, exhorted to refrain from acting inhumanely towards his subjects. An inhumane ruler runs the risk of losing the "Mandate of Heaven", the right to rule. A ruler lacking such a mandate need not be obeyed. But a ruler who reigns humanely and takes care of the people is to be obeyed strictly, for the benevolence of his dominion shows that he has been mandated by heaven. Confucius himself had little to say on the will of the people, but his leading follower Mencius Mencius, also known by his birth name Meng Ke or Ko, was born in the State of Zou, now forming the territory of the county-level city of Zoucheng; originally Zouxian), Shandong province, only thirty kilometres south of Qufu, Confucius' birthplace did state on one occasion that the people's opinion on certain weighty matters should be considered.

Ritual

Main article: Li (Confucianism) 'Li' is a classical Chinese word which finds its most extensive use in Confucian and post-Confucian Chinese philosophy. Li encompasses not a definitive object but rather a somewhat abstract idea; as such, it is translated in a number of different ways. Most often, li is described using some form of the word 'ritual' (as in Burton Watson's 'rites',

In Confucianism the term "ritual A ritual is a set of actions, performed mainly for their symbolic value. It may be prescribed by a religion or by the traditions of a community. The term usually excludes actions which are arbitrarily chosen by the performers, or dictated purely by logic, chance, necessity, etc" (Chinese Chinese or the Sinitic language (汉语／漢語 Hànyǔ; 华语／華語 Huáyǔ; 中文 Zhōngwén) is a language family consisting of languages which are mostly mutually unintelligible to varying degrees. Originally the indigenous languages spoken by the Han Chinese in China, it forms one of the two branches of Sino-Tibetan family of languages: 禮; pinyin Pinyin , or more formally Hanyu Pinyin (汉语拼音 / 漢語拼音), is currently the most commonly used romanization system for Standard Mandarin (标准普通话 / 標準普通話). Hànyǔ (汉语 / 漢語) means the Chinese language, and pīnyīn (拼音) means "phonetics", or more literally, "spelling sound" or ": lǐ) was soon extended to include secular For instance, eating and bathing may be regarded as examples of secular activities, because there may not be anything inherently religious about them. Nevertheless, both eating and bathing are regarded as sacraments in some religious traditions, and therefore would be religious activities in those world views. Saying a prayer derived from ceremonial behavior, and eventually referred also to the propriety or politeness which colors everyday life. Rituals were codified and treated as a comprehensive system of norms. Confucius himself tried to revive the etiquette Etiquette is a code of behavior that delineates expectations for social behavior according to contemporary conventional norms within a society, social class, or group. The French word étiquette, signifying ticket (of admission, etc.) first appeared in English in 1750 of earlier dynasties. After his death, people regarded him as a great authority on ritual behaviors.

It is important to note that "ritual" has developed a specialized meaning in Confucianism, as opposed to its usual religious meanings. In Confucianism, the acts of everyday life are considered ritual. Rituals are not necessarily regimented or arbitrary practices, but the routines that people often engage in, knowingly or unknowingly, during the normal course of their lives. Shaping the rituals in a way that leads to a content and healthy society, and to content and healthy people, is one purpose of Confucian philosophy.

The Rites

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Translations from the 17th century to the present have varied widely. Comparison of these many sources is needed for a true "general consensus" of what message Confucius meant to imply.

Confucius argued that under law, external authorities administer punishments after illegal actions, so people generally behave well without understanding reasons why they should; whereas with ritual, patterns of behavior are internalized Generally, internalization is the long-term process of consolidating and embedding one’s own beliefs, attitudes, and values, when it comes to moral behavior. The accomplishment of this may involve the deliberate use of psychoanalytical or behavioral methods and exert their influence before actions are taken, so people behave properly because they fear shame and want to avoid losing face Face idiomatically meaning "dignity; prestige" is a fundamental concept in the fields of sociology, sociolinguistics, semantics, politeness theory, psychology, political science, and Face Negotiation Theory. In this sense, "rite" (Chinese Chinese or the Sinitic language (汉语／漢語 Hànyǔ; 华语／華語 Huáyǔ; 中文 Zhōngwén) is a language family consisting of languages which are mostly mutually unintelligible to varying degrees. Originally the indigenous languages spoken by the Han Chinese in China, it forms one of the two branches of Sino-Tibetan family of languages: 禮; pinyin Pinyin , or more formally Hanyu Pinyin (汉语拼音 / 漢語拼音), is currently the most commonly used romanization system for Standard Mandarin (标准普通话 / 標準普通話). Hànyǔ (汉语 / 漢語) means the Chinese language, and pīnyīn (拼音) means "phonetics", or more literally, "spelling sound" or ": lǐ 'Li' is a classical Chinese word which finds its most extensive use in Confucian and post-Confucian Chinese philosophy. Li encompasses not a definitive object but rather a somewhat abstract idea; as such, it is translated in a number of different ways. Most often, li is described using some form of the word 'ritual' (as in Burton Watson's 'rites',) is an ideal form of social norm.

The Chinese character for "rites", or "ritual", previously had the religious meaning of "sacrifice". Its Confucian meaning ranges from politeness and propriety to the understanding of each person's correct place in society. Externally, ritual is used to distinguish between people; their usage allows people to know at all times who is the younger and who the elder, who is the guest and who the host and so forth. Internally, rites indicate to people their duty amongst others and what to expect from them.

Internalization is the main process in ritual. Formalized behavior becomes progressively internalized, desires are channeled and personal cultivation becomes the mark of social correctness. Though this idea conflicts with the common saying that "the cowl does not make the monk," in Confucianism sincerity is what enables behavior to be absorbed by individuals. Obeying ritual with sincerity makes ritual the most powerful way to cultivate oneself:

Respectfulness, without the Rites, becomes laborious bustle; carefulness, without the Rites, become timidity; boldness, without the Rites, becomes insubordination; straightforwardness, without the Rites, becomes rudeness. (Analects VIII, 2)

Ritual can be seen as a means to find the balance between opposing qualities that might otherwise lead to conflict. It divides people into categories, and builds hierarchical A hierarchy (Greek: hierarchia , from hierarches, "leader of sacred rites") is an arrangement of items (objects, names, values, categories, etc.) in which the items are represented as being "above," "below," or "at the same level as" one another and with only one "neighbor" above and below each of relationships through protocols and ceremonies, assigning everyone a place in society and a proper form of behavior. Music, which seems to have played a significant role in Confucius' life, is given as an exception, as it transcends such boundaries and "unifies the hearts".

Although the Analects heavily promote the rites, Confucius himself often behaved other than in accord with them.

Loyalty

Loyalty (Chinese Chinese or the Sinitic language (汉语／漢語 Hànyǔ; 华语／華語 Huáyǔ; 中文 Zhōngwén) is a language family consisting of languages which are mostly mutually unintelligible to varying degrees. Originally the indigenous languages spoken by the Han Chinese in China, it forms one of the two branches of Sino-Tibetan family of languages: 忠; pinyin Pinyin , or more formally Hanyu Pinyin (汉语拼音 / 漢語拼音), is currently the most commonly used romanization system for Standard Mandarin (标准普通话 / 標準普通話). Hànyǔ (汉语 / 漢語) means the Chinese language, and pīnyīn (拼音) means "phonetics", or more literally, "spelling sound" or ": zhōng) is the equivalent of filial piety on a different plane. It is particularly relevant for the social class to which most of Confucius' students belonged, because the only way for an ambitious young scholar to make his way in the Confucian Chinese world was to enter a ruler's civil service. Like filial piety, however, loyalty was often subverted by the autocratic regimes of China. Confucius had advocated a sensitivity to the realpolitik Realpolitik From German: real “realistic”, “practical” or “actual”; and Politik “politics”. Realpolitik refers to politics or diplomacy based primarily on practical considerations, rather than ideological notions or moralistic premises. In this respect, it shares aspects of its philosophical approach with those of realism[ambiguous] of the class relations in his time; he did not propose that "might makes right", but that a superior who had received the "Mandate of Heaven The Mandate of Heaven was a well-accepted and popular idea among the people of China, as it argues for the removal of incompetent or despotic rulers, and provided an incentive for rulers to rule well and justly. The concept was often invoked by philosophers and scholars in ancient China as a way to curtail the abuse of power by the ruler, in a" (see below) should be obeyed because of his moral rectitude.

In later ages, however, emphasis was placed more on the obligations of the ruled to the ruler, and less on the ruler's obligations to the ruled.

Loyalty was also an extension of one's duties to friends, family, and spouse. Loyalty to one's family came first, then to one's spouse, then to one's ruler, and lastly to one's friends. Loyalty was considered one of the greater human virtues.

Confucius also realized that loyalty and filial piety can potentially conflict.

Filial piety

Main article: Filial piety In Confucian ideals, filial piety is one of the virtues to be held above all else: a respect for the parents and ancestors. The Confucian classic Xiao Jing or Classic of Xiào, thought to be written around 470 B.C.E., has historically been the authoritative source on the Confucian tenet of xiào / "filial piety". The book, a conversation

"Filial piety" (Chinese Chinese or the Sinitic language (汉语／漢語 Hànyǔ; 华语／華語 Huáyǔ; 中文 Zhōngwén) is a language family consisting of languages which are mostly mutually unintelligible to varying degrees. Originally the indigenous languages spoken by the Han Chinese in China, it forms one of the two branches of Sino-Tibetan family of languages: 孝; pinyin Pinyin , or more formally Hanyu Pinyin (汉语拼音 / 漢語拼音), is currently the most commonly used romanization system for Standard Mandarin (标准普通话 / 標準普通話). Hànyǔ (汉语 / 漢語) means the Chinese language, and pīnyīn (拼音) means "phonetics", or more literally, "spelling sound" or ": xiào) is considered among the greatest of virtues and must be shown towards both the living and the dead (including even remote ancestors). The term "filial" (meaning "of a child") characterizes the respect that a child, originally a son, should show to his parents. This relationship was extended by analogy to a series of five relationships (Chinese Chinese or the Sinitic language (汉语／漢語 Hànyǔ; 华语／華語 Huáyǔ; 中文 Zhōngwén) is a language family consisting of languages which are mostly mutually unintelligible to varying degrees. Originally the indigenous languages spoken by the Han Chinese in China, it forms one of the two branches of Sino-Tibetan family of languages: 五 倫; pinyin Pinyin , or more formally Hanyu Pinyin (汉语拼音 / 漢語拼音), is currently the most commonly used romanization system for Standard Mandarin (标准普通话 / 標準普通話). Hànyǔ (汉语 / 漢語) means the Chinese language, and pīnyīn (拼音) means "phonetics", or more literally, "spelling sound" or ": wǔlún):^[5]

The Five Bonds

• Ruler to Ruled
• Father to Son
• Husband to Wife
• Elder Brother to Younger Brother
• Friend to Friend

Specific duties were prescribed to each of the participants in these sets of relationships. Such duties were also extended to the dead, where the living stood as sons to their deceased family. This led to the veneration of ancestors. The only relationship where respect for elders wasn't stressed was the Friend to Friend relationship. In all other relationships, high reverence was held for elders.

The idea of Filial piety influenced the Chinese legal system: a criminal would be punished more harshly if the culprit had committed the crime against a parent, while fathers often exercised enormous power over their children. It's differentiated in other relationships much as the same. At the time it lean overly to parent side. Now filial piety is also built into law. People have responsibility to provide for their elder parents according to law.

The main source of our knowledge of the importance of filial piety is The Book of Filial Piety Xiao Jing or Classic of Filial Piety is a Confucian classic treatise giving advice on filial piety; that is, how to behave towards a senior (such as a father, an elder brother, or ruler), a work attributed to Confucius and his son but almost certainly written in the 3rd century BCE. The Analects, the main source of the Confucianism of Confucius, actually has little to say on the matter of filial piety and some sources believe the concept was focused on later thinkers as a response to Mohism Mohism or Moism was a Chinese philosophy developed by the followers of Mozi (also referred to as Mo Tzu (Master Mo), Latinized as Micius), 470 BCE–c.391 BCE. It evolved at about the same time as Confucianism, Taoism and Legalism and was one of the four main philosophic schools during the Spring and Autumn Period (from 770 BCE to 480 BCE) and the.

Filial piety has continued to play a central role in Confucian thinking to the present day.

Relationships

Relationships are central to Confucianism. Particular duties arise from one's particular situation in relation to others. The individual stands simultaneously in several different relationships with different people: as a junior in relation to parents and elders, and as a senior in relation to younger siblings, students, and others. While juniors are considered in Confucianism to owe their seniors reverence, seniors also have duties of benevolence and concern toward juniors. This theme of mutuality is prevalent in East Asian cultures even to this day.

Social harmony—the great goal of Confucianism—therefore results in part from every individual knowing his or her place in the social order, and playing his or her part well. When Duke Jing of Qi Qi was a powerful state during the Spring and Autumn Period and Period of the Warring States in ancient China. Its capital was Linzi, which is part of the present city of Zibo in Shandong Province asked about government, by which he meant proper administration so as to bring social harmony, Confucius replied:

There is government, when the prince is prince, and the minister is minister; when the father is father, and the son is son. (Analects XII, 11, trans. Legge)

Mencius says: "When being a child, yearn for and love your parents; when growing mature, yearn for and love your lassie; when having wife and child(ren), yearn for and love your wife and child(ren); when being an official (or a staffer), yearn for and love your sovereign (and/or boss)."^[6]

The gentleman

Main article: Junzi Junzi was a term coined by Confucius to describe his ideal human. To Confucius, the functions of government and social stratification were facts of life to be sustained by ethical values; thus his ideal human was the junzi. Often translated as "gentleman" or "superior person" and sometimes "exemplary person", the

The term jūnzǐ (Chinese Chinese or the Sinitic language (汉语／漢語 Hànyǔ; 华语／華語 Huáyǔ; 中文 Zhōngwén) is a language family consisting of languages which are mostly mutually unintelligible to varying degrees. Originally the indigenous languages spoken by the Han Chinese in China, it forms one of the two branches of Sino-Tibetan family of languages: 君 子; literally "lord's child") is crucial to classical Confucianism. Confucianism exhorts all people to strive for the ideal of a "gentleman" or "perfect man". A succinct description of the "perfect man" is one who "combines the qualities of saint, scholar, and gentleman." In modern times the masculine translation in English is also traditional and is still frequently used. Elitism CERD · CEDAW · CDE · ILO C111 · ILO C100 · ILO C169 · Protocol No. 12 ECHR was bound up with the concept, and gentlemen were expected to act as moral guides to the rest of society.

They were to:

• cultivate themselves morally;
• show filial piety and loyalty where these are due;
• cultivate humanity, or benevolence.

The great exemplar of the perfect gentleman is Confucius himself. Perhaps the tragedy of his life was that he was never awarded the high official position which he desired, from which he wished to demonstrate the general well-being that would ensue if humane persons ruled and administered the state.

The opposite of the Jūnzǐ was the Xiǎorén (Chinese Chinese or the Sinitic language (汉语／漢語 Hànyǔ; 华语／華語 Huáyǔ; 中文 Zhōngwén) is a language family consisting of languages which are mostly mutually unintelligible to varying degrees. Originally the indigenous languages spoken by the Han Chinese in China, it forms one of the two branches of Sino-Tibetan family of languages: 小 人; pinyin Pinyin , or more formally Hanyu Pinyin (汉语拼音 / 漢語拼音), is currently the most commonly used romanization system for Standard Mandarin (标准普通话 / 標準普通話). Hànyǔ (汉语 / 漢語) means the Chinese language, and pīnyīn (拼音) means "phonetics", or more literally, "spelling sound" or ": xiǎorén; literally "small person"). The character 小 in this context means petty in mind and heart, narrowly self-interested, greedy, superficial, or materialistic.

Rectification of names

Main article: Rectification of Names The Rectification of Names is one of the themes taught in the Confucianism doctrine. To rectify names means to know one's roles in the web of relationships that create community, and behaving accordingly so as to ensure social harmony. (Confucianism, 57) Since [social harmony] is of utmost importance, without the proper rectification of names,

Confucius believed that social disorder often stemmed from failure to perceive, understand, and deal with reality. Fundamentally, then, social disorder can stem from the failure to call things by their proper names, and his solution to this was Zhèngmíng (Chinese Chinese or the Sinitic language (汉语／漢語 Hànyǔ; 华语／華語 Huáyǔ; 中文 Zhōngwén) is a language family consisting of languages which are mostly mutually unintelligible to varying degrees. Originally the indigenous languages spoken by the Han Chinese in China, it forms one of the two branches of Sino-Tibetan family of languages: [正名]; pinyin: zhèngmíng; literally "rectification of terms"). He gave an explanation of zhengming to one of his disciples.

Zi-lu said, "The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?" The Master replied, "What is necessary to rectify names." "So! indeed!" said Zi-lu. "You are wide off the mark! Why must there be such rectification?" The Master said, "How uncultivated you are, Yu! A superior man, in regard to what he does not know, shows a cautious reserve. If names be not correct, language is not in accordance with the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success. When affairs cannot be carried on to success, proprieties and music do not flourish. When proprieties and music do not flourish, punishments will not be properly awarded. When punishments are not properly awarded, the people do not know how to move hand or foot. Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires is just that in his words there may be nothing incorrect." (Analects XIII, 3, tr. Legge)

Xun Zi chapter (22) "On the Rectification of Names" claims the ancient sage-kings chose names (Chinese: [名]; pinyin: míng) that directly corresponded with actualities (Chinese: [實]; pinyin: shí), but later generations confused terminology, coined new nomenclature, and thus could no longer distinguish right from wrong.

Governance

Confucian temple in Kaohsiung, Taiwan, Republic of China

To govern by virtue, let us compare it to the North Star: it stays in its place, while the myriad stars wait upon it. (Analects II, 1)

Another key Confucian concept is that in order to govern others one must first govern oneself. When developed sufficiently, the king's personal virtue spreads beneficent influence throughout the kingdom. This idea is developed further in the Great Learning, and is tightly linked with the Taoist concept of wu wei (simplified Chinese: 无为; traditional Chinese: 無為; pinyin: wú wéi): the less the king does, the more gets done. By being the "calm center" around which the kingdom turns, the king allows everything to function smoothly and avoids having to tamper with the individual parts of the whole.

This idea may be traced back to early Chinese shamanistic beliefs, such as the king being the axle between the sky, human beings, and the Earth. The very Chinese character for "king" (Chinese: 王; pinyin: wáng) shows the three levels of the universe, united by a single line. Another complementary view is that this idea may have been used by ministers and counselors to deter aristocratic whims that would otherwise be to the detriment of the state's people.

Meritocracy

In teaching, there should be no distinction of classes. (Analects XV, 39)

The main basis of his teachings was to seek knowledge, study, and become a better person.

Although Confucius claimed that he never invented anything but was only transmitting ancient knowledge (see Analects VII, 1), he did produce a number of new ideas. Many European and American admirers such as Voltaire and H. G. Creel point to the revolutionary idea of replacing nobility of blood with nobility of virtue. Jūnzǐ (君子, lit. "lord's child"), which originally signified the younger, non-inheriting, offspring of a noble, became, in Confucius' work, an epithet having much the same meaning and evolution as the English "gentleman". A virtuous plebeian who cultivates his qualities can be a "gentleman", while a shameless son of the king is only a "small man". That he admitted students of different classes as disciples is a clear demonstration that he fought against the feudal structures that defined pre-imperial Chinese society.

Another new idea, that of meritocracy, led to the introduction of the Imperial examination system in China. This system allowed anyone who passed an examination to become a government officer, a position which would bring wealth and honour to the whole family. The Chinese Imperial examination system seems to have been started in 165 BC, when certain candidates for public office were called to the Chinese capital for examination of their moral excellence by the emperor. Over the following centuries the system grew until finally almost anyone who wished to become an official had to prove his worth by passing written government examinations.

His achievement was the setting up of a school that produced statesmen with a strong sense of patriotism and duty, known as Rujia (Chinese: 儒 家; pinyin: Rújiā). During the Warring States Period and the early Han Dynasty, China grew greatly and the need arose for a solid and centralized corporation of government officers able to read and write administrative papers. As a result, Confucianism was promoted by the emperor and the men its doctrines produced became an effective counter to the remaining feudal aristocrats who threatened the unity of the imperial state.

Since then Confucianism has been used as a kind of "state religion", with authoritarianism, a kind of legitimism, paternalism, and submission to authority used as political tools to rule China. Most Chinese emperors used a mix of Legalism and Confucianism as their ruling doctrine, often with the latter embellishing the former.

Influence in 17th Century Europe

"Life and works of Confucius, by Prospero Intorcetta, 1687.

The works of Confucius were translated into European languages through the agency of Jesuit scholars stationed in China.^[7] Matteo Ricci started to report on the thoughts of Confucius, and father Prospero Intorcetta published the life and works of Confucius into Latin in 1687.^[8] It is thought that such works had considerable importance^{[citation needed]} on European thinkers^[who?] of the period, particularly among the Deists and other philosophical groups of the Enlightenment who were interested by the integration of the system of morality of Confucius into Western civilization.^[8][9]

Criticism

For many years since the era of Confucius, there have generated various critiques against Confucianism, including Laozi's comment and Mozi's critique. Lu Xun also criticised Confucianism heavily for shaping Chinese people into the state they became in the late Qing Dynasty: this is greatly portrayed through his works A Madman's Diary and The True Story of Ah Q.

In modern times, waves of critique along with vilification against Confucianism arose. Taiping Rebellion, May Fourth Movement and Cultural Revolution are some upsurges of those waves in China. Taiping Rebellers described many sages in Confucianism as well as gods in Taoism and Buddhism as bogie. Marxians during Cultural Revolution described Confucius as the general representative of class of slave owners. Numerous opinions and interpretations of Confucianism of which many are actually opposed by Confucianism were invented.

Confucianism has a related principle idea called "He Er Bu Tong" (和而不同, peaceful but different or harmonious while diversified). Although people have differences in opinions, interests, preferences, profiles..., they should first keep peace, and people should live in harmony with each other and meanwhile keep their diversity. There are still other critique related Confucian ideas, e.g. If what others say is right and your fault is true, change it. If not, be careful of committing that kind of fault (有則改之,無則加勉), Learn others' virtues, and reflect on your own weak points when you see others' (見賢思齊焉,見不賢而內自省).

The ideals of Confucianism also maintains a negative view of women in saying that women have no dignity and less human rights than men and are supposed to be at home, fulfilling the roles of wife and mother. ^[10][11]

Debate over classification

There is debate about the classification of Confucianism as a religion or a philosophy. Many attributes common among religions—such as ancestor worship, ritual, and sacrifice—apply to the practice of Confucianism; however, the religious features found in Confucian texts can be traced to traditional non-Confucian Chinese beliefs (chinese folk religion). The position adopted by some is that Confucianism is a moral science or philosophy.^[12] The problem clearly depends on how one defines religion. Since the 1970s scholars have attempted to assess the religious status of Confucianism without assuming a definition based on the Western model (for example, Frederick Streng's definition, "a means of ultimate transformation"^[13]). Under such a definition Confucianism can legitimately be considered a religious tradition.^[14]

Ahmadiyya view

Mirza Tahir Ahmad, the fourth Caliph of the Ahmadiyya Muslim Community, in his book Revelation, Rationality, Knowledge & Truth has argued that Confucianism was a religion and elaborates further in attempting to explain through particular references that the religion in its orginal pristine form was a monotheistic religion divinely revealed to Confucious who he describes as a Prophet of God. ^[15]

Names

Several names for Confucianism exist in Chinese.

• "School of the scholars" (Chinese: 儒 家; pinyin: Rújiā)
• "Teaching of the scholars" (Chinese: 儒 教; pinyin: Rújiào)
• "Study of the scholars" (simplified Chinese: 儒 学; traditional Chinese: 儒 學; pinyin: Rúxué)
• "Teaching of Confucius" (Chinese: 孔 教; pinyin: Kǒngjiào)
• "Kong Family's Business" (Chinese: 孔 家 店; pinyin: Kǒngjiādiàn)^[16]

Three of these use the Chinese character? rú, meaning "scholar". These names do not use the name "Confucius" at all, but instead center on the figure or ideal of the Confucian scholar; however, the suffixes of jiā, jiào, and xué carry different implications as to the nature of Confucianism itself.

Rújiā contains the character jiā, which literally means "house" or "family". In this context, it is more readily construed as meaning "school of thought", since it is also used to construct the names of philosophical schools contemporary with Confucianism: for example, the Chinese names for Legalism and Mohism end in jiā.

Rújiào and Kǒngjiào contain the Chinese character jiào, the noun "teach", used in such as terms as "education", or "educator". The term, however, is notably used to construct the names of religions in Chinese: the terms for Islam, Judaism, Christianity, and other religions in Chinese all end with jiào.

Rúxué contains xué 'study'. The term is parallel to -ology in English, being used to construct the names of academic fields: the Chinese names of fields such as physics, chemistry, biology, political science, economics, and sociology all end in xué.

See also

Wikimedia Commons has media related to: Confucianism

• Wen Tianxiang
• Temple of Confucius
• Confucian view of marriage
• Confucianism in Indonesia
• Confucian art
• Boston Confucians
• Homosexuality and Confucianism
• Korean Confucianism
• Neo-Confucianism
• Neo-Confucianism in Japan
• Thirteen Classics

References

1. ^ Lo, Ping-cheung (1999), Confucian Ethic of Death with Dignity and Its Contemporary Relevance, Society of Christian Ethics, http://arts.hkbu.edu.hk/~pclo/e5.pdf
2. ^ "Yuandao" by Han Yu: Ren and Yi are specific names, Dao and De (Dao De means morality) are phantom position(韓愈《原道》：仁與義，為定名；道與德，為虛位。)
3. ^ Homer H. Dubs: 'Nature in the Teaching of Confucius', p. 233
4. ^ Lun Yu (Yang Huo) 13/05/2009
5. ^ Chinese Legal Theories
6. ^ 孟子：人少，則慕父母；知好色，則慕少艾；有妻子，則慕妻子；仕則慕君
7. ^ The first was Michele Ruggieri who had returned from China to Italy in 1588, and carried on translating in Latin Chinese classics, while residing in Salerno
8. ^ ^{a b} "Windows into China", John Parker, p.25, ISBN 0890730504
9. ^ The Eastern Origins of Western Civilisation, John Hobson, p194-195, ISBN 0521547245
10. ^ [1]
11. ^ [2]
12. ^ Centre for Confucian Science (Korea); Introduction to Confucianism
13. ^ Streng, Frederick, "Understanding Religious Life," 3rd ed. (1985), p. 2
14. ^ Taylor, Rodney L., "The Religious Dimensions of Confucianism" (1990); Tu Weiming and Mary Evelyn Tucker, eds., "Confucian Spirituality," 2 vols. (2003, 2004); Adler, Joseph A., "Confucianism as Religion / Religious Tradition / Neither: Still Hazy After All These Years" (2006)
15. ^ http://www.alislam.org/library/books/revelation/part_2_section_3.html
16. ^ This phrase of a certain negative context became popular after its usage in many Anti-Confucianism movements in China, most notably the May Fourth Movement and the Cultural Revolution. See [3] and [4] for more details.

Further reading

• Creel, Herrlee G. Confucius and the Chinese Way. Reprint. New York: Harper Torchbooks. (Originally published under the title Confucius—the Man and the Myth.)
• Fingarette, Herbert. Confucius: The Secular as Sacred ISBN 1-57766-010-2.
• Ivanhoe, Philip J. Confucian Moral Self Cultivation. 2nd rev. ed., Indianapolis: Hackett Publishing.
• Nivison, David S. The Ways of Confucianism. Chicago: Open Court Press.
• Max Weber, The Religion of China: Confucianism and Taoism.
• Xinzhong Yao (2000) An Introduction to Confucianism. Cambridge: Cambridge University Press.

External links

Find more about Confucianism on Wikipedia's sister projects:
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• Stanford Encyclopedia of Philosophy Entry: Confucius
• Interfaith Online: Confucianism
• Confucian Documents at the Internet Sacred Texts Archive.
• Oriental Philosophy, "Topic:Confucianism"

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