Confucius View on Virtue

Transcription

1 Confucius View on Virtue The advancement of moral value as an intellectual subject it has been around for several decades. A number of philosophers have alleged its existence and the mystification of this issue. This has provided philosophers an opportunity to tackle this issue in different approaches. In addition, these philosophers include Plato, Confucius and Aristotle. To understand these philosophers views, it is of great importance to assess their arguments and what they are attempting to put across. This essay analyzes Confucius view of virtue. According to Confucius, virtue is the moral character of individuals. Virtue can also be taught via information of character as well as by revering those around exhibiting necessary characters including humanity and honor while fulfill people lives. In line with Confucius views, morality refers to the capacity to appreciate good things while completing them at the same time. Confucius is a famous philosopher in the contemporary developments of virtue. Most of his years, he spend contemplating on the issues of human compassion and trait development. Generally, his teachings addressed ethnics of human character. He taught more on human kindness instead of spiritual topic. Despite that fact that he focused on ethics, he was well known for highlighting concepts with real names. This implies, Confucius stated that concepts should be made clear in an individual s mind so to work effectively in a given setting. In Confucius s Analects it is evident that virtue and moral of human compassion are ways of successful civilization. For instance an individual of virtue will no longer request to live with respect to their kindness. Additionally, they will sacrifice themselves to protect their own humanity. Confucius indicates that an individual s life is all about protecting his/her virtues. Thus the actions of such a person should be safeguarded to ensure they are good. 15% OFF: Discount Code:- "aka15" 1 / 6

2 On the other hand, others have attempted to substantiate Confucius views, such that basically virtue cannot be on its own. Nevertheless, in the idealistic standpoint, Aristotle states that virtuous activities depict how individuals promote to a better existence. Acts are very necessary when a person co-exits peacefully with others. For several years, soldiers are remembered for their heroism actions. For that reason, soldiers are battling for their honor, though endangering their own lives. Confucius endlessly goes on searching for knowledge. He appears to be good-looking, ethnic as well as bigoted. Moreover, in some cases he is worldly, compassionate and intellectual; characters that are consistent with Plato s perspective. Several societies and culture attempt to be good and leaders have their fundamental commonalities for individual characters. This is similar to Socrates. Besides, Confucius is also interested in spreading wisdom to individuals. He prefers to see every individual is well instead of himself. For example, one of his famous quotes indicates that seeing a good individual attempt to imitate their acts and in a bad individual, search for the fault. Some of the main concepts of Confucius are en, li among others form the main Confucianism Constant Virtues. Confucian value highlights the function of development of moral in understanding a suitable candidate to rule and direct a given society. Therefore, it concentrates on conformity with regulations and doctrines, and effective fostering of moral value in all who aspire to be leaders. Jen This refers to humanity. In addition it s the main Confucian doctrine. Individuals can only cultivate it if they are humane, caring and compassion. They are encouraged by profound sympathy for others or commonly called human heartedness. In Confucius view, all individuals have the ability of being individuals of Jen or humanity due to the fact that individuals are inherently good. This is a basic assumption of Confucian standpoint, which states that all individuals are intrinsically good and therefore, they have the ability of function in a manner which is kindhearted, benevolent and compassionate towards others. In a poorly developed or uneducated society, this inherent aspect breaks individuals become heartless, undisciplined, intolerable and rash leading to chaos. Civilization through Jen- ability for sympathy, profound compassion- really superior individuals emerge. Confucianism refers to such characters as Junzi or superior individuals- really ideal people. In any case, Junzi are not ideal individuals as long as they do not make mistakes, although they moral values should be true, pure intentions and disciplined and united with moral traits. 2 / 6

3 Li Unlike Jen, Li is used to describe compassionate virtue. It also denotes ritual or good manners. In any case, Confucius was old fashioned; he completely had faith in ritual, protecting and acknowledging custom. Thus, reverence for tradition and mores was very essential in his views for ensuring law and order. Moreover, these traditions spread throughout life- royally palace, market and so forth. By and large, Li is a system via which life is practiced and considered sanctified. Through Li, life is effectively organized as well establishing harmony. Even though, the aspect of Li was present in antique ancestors worshipped in restricted and scarcely sacred structure, Confucius widened it so that it applied to all life activities to ensure that life is taken religiously. Dressing in certain clothes, certain behaviors (bowing when greeting someone, behaving appropriately around elderly) are cases of Li routine life. Jen and Li The virtues of Li and Jen provide extremely fostered and disciplined individuals that behave appropriately in any situation and encouraged by profound compassion and sympathy for others. These individuals are junzi or ideal individuals. They take control of their acts, desires and needs based on the requirements of both Jen and Li. For that reason, they demonstrate a sense of individual influence in Confucianism it is commonly referred to as te, which requires individuals to imitate their actions. This outstanding trait, integrated with understanding and ability making them perfect individuals to develop as well as preside over a society in harmony. Hence, the whole teaching, rituals and texts of Confucian concentrates on fostering moral value among individuals with intellectual ability of learning necessary concepts of governing. Intellectual ability for leaders is inadequate; they should be integrated with moral value, or else these leaders will make a society chaotic as well as anarchy. Ren This was another main principle of Confucian doctrine, which means humanity and he described it as loving individuals not only parents and siblings but also the larger society. In this case, the 3 / 6

4 society does not imply particular class of individuals. It generally means what Buddha allege as saving living things and Christ alleging that loving all individuals inclusive of one s enemies. Upon returning from the court when Confucius found his stables burnt, he was only concerned whether any person was hurt as a result of fire. He was not so much concerned with his horses; rather his slaves that he did not discriminate and instead showed them sympathy and love. For that reason, Confucius humanity attitude is the basis of his values as well as principle of his manners. This humanity attitude was further emphasized by his subjects. For instance, Zixia alleged individuals are brothers; as such one should not be worried regarding a few brothers. Later Mencius associated Confucius loving attitude with respecting leaders and extending the respect to elders, ones youngsters and other people s youngster. In the past decades, this general love has filled cultural practices of a country to be a maxims acknowledged by many. Moreover, the maxims in history have come to be several experts such as Dr. Yet-Sen motto referred to as Universal Love. In the recent times, this motto serves as an appropriate connection resulting to exchange with the rest of the world. However, the intellectual foundation of humanity principle was argued negatively because an individuals actions should never do to others actions that they would not like, in others words, your actions, should be assessed from others perspective and positively. Individuals prefer standing up and being successful rather than helping others to be like them. These actions appear conscious humanity which must be ritualized and attempted on purpose. With humanity attitude, a person must keep off competing with the educator. Only through conscious attempts in practice with no fear can a person deal with humanity. Once one encounters the issue of life as well as death, an individual committed to humanity will no long desire to live on endangering humanity and can sacrifice their own lives just to protect humanity. With Confucius support, a number of Chinese both attempt to sacrifice for their nation, thus reinforcing the country that reserved the previous and influential one in rising above immeasurable challenges and risks. Confucius adequate understanding broad mindedness allowed him to survive the hardships peacefully throughout the Chen and Cai encirclement. In the midst of bad foodstuff, water and 4 / 6

5 beddings, happiness was present. These were the actual depiction of passionate heart during that period. In his own words Confucius had his own personal explanation of his actions. This is a philosopher was passionate in his work that he forgot t eat, contentment in his search for knowledge that he regularly forgot his tribulations regardless of his age. In this case, Confucius happiness was of great importance that he forgot his problem is a clear indication of his own words that human beings should not be worried. This positive spirit inspired Confucius to be from distraction, apprehension, regret and withdrawal. By and large, Confucius is misunderstood regarding the imperative issue of love. In most instances, individuals take his popular statement that, he has never seen anyone who preferred virtue as a charming woman to be his fundamental opinion on love, thus believing that his loving attitude was the desire between female and men, though it was basically love of a scholar towards similar sexes. In actual sense, human beings have not any article on Confucius talking about passionate loving tales, although it is evident that earlier Chinese gathered poems were rephrased and employed as a textbook by him. The initial poem in the anthology has unraveled author s inner feelings. There is a good-looking quiet girl that I long for in the dream, hankering after her yet get nothing. I miss her in the dream, longing and missing; an aspect that makes me spent sleepless nights. It may be viewed that how much compassion and mental sponse of the editor have pervaded into the first piece of the anthology. There is a missing poem in the anthology. The extravagant branch of the untamed cherry, how suddenly it flies back. In reality, Confucius does not literally miss the good-looking girl, but she stays afar. Otherwise had missing her been such a big issue, he wouldn t fret concerning the distance. By the mere fact that self-righteous traces are missing, and that only friendly pointers and contagious sarcasm, by the smiling he disparaged that his adore was lack of sincere feelings and enough fever. Confucius affirms that chooses what is excellent and pursues it, understanding and application with respect to virtue is vital to the description of virtue. Because virtue is an element that erroneous humans may never be able to attain, however, it can only be quantified through experience or daily life. We examine virtue and equally have the capacity to simply duplicate the same. According to Confucius, prospects for coming across a truly virtuous person are hard to come by. In addition, virtue can also be seen through gaining contentment in the person s life. 5 / 6

6 Appreciating one s conditions and finding harmony in this guides a person to Confucius s Way, or exact virtue. In the event someone has the capacity to understand life as it s given to them, certain their mental processes would not be concern with things beyond their control. Works Cited Yao, X. An introduction to Confucianism. University of Wales, Lampeter, Cambridge University Press. 2000; 6 / 6