Confucius – What I stand for

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Translated

Confucius Confucius(traditional Chinese:孔; The Kǒng Fūză; Wade-Giles:K’ung-fu-tzu), literally:“Master Koang”, ^[1]and. 551 B.C. – 479 BC) He was a Chinese thinker and oriental philosopher, whose teachings and philosophy had a profound impact on Chinesethought and life, Korean, Japanese, Vietnamese and life. He is the first Chinese philosopher to succeed in establishing a doctrine that incorporates all Chinese traditions of social and moral behavior. His philosophy is based on personal moral values and a government that serves the people in the application of higher moral ideals. These ideas have controlled people’s behavior for more than a thousand years. It is nicknamed the Prophet of China.

Confucius is often described as one of the founders of religions,an inaccurate, if not wrong, term, and his doctrine is not a religion. His doctrine is a way of private life, social behavior and political behavior. His doctrine is based on love – love and good treatment, tenderness in speech and literature. And the cleanliness of the hand and tongue. His doctrine is also based on respect for the oldest and oldest, on the sanctity of the family, on obedience to the elder and to the woman’s obedience to her husband. But at the same time, he hates tyranny and tyranny. He believes that the government was created to serve the people, not the other way around. The governor must be the most valuable of moral values and ideals. One of confucius’s rule of conduct is the old wisdom: “Love someone else what you love for yourself.”

Confucius was conservative in his view of life, believing that the golden age of humanity was behind it — that is, in the past. He was therefore nostalgic for the past and invited people to live in it. But the rulers of his time were not of his opinion, so he met some opposition. This opposition intensified a few hundred years after his death, when the Chinese crown prince burned his books and denied his teachings. They saw it as a continuing setback. Because people have to look before them. While he’s calling on people to look back. But confucius’s teachings soon returned stronger than they were, and his disciples and priests spread everywhere. Confucius’s philosophy continued to dominate Chinese life for nearly twenty centuries – from the first century BC until the end of the 19th century AD.

The chinese people’s belief in Confucius’s philosophy is due to two reasons: first, that he was sincere and sincere. There’s no doubt about that. Secondly, he is a reasonable, moderate and practical person. This is entirely in line with the Chinese mood. This is the biggest reason for the spread of his philosophy in China. And so he was close to them. They were not asked to change their lives or revolt against them. Rather, he assured them of everything they believed in, and they found themselves in his teachings. Confucius’s philosophy therefore remained Chinese. It only went to Japan and Korea.

But this philosophy has completely receded from China. After turning to communism, China turned to the saperand and distanced itself from this religion by staying away from the past and pacifying people at home and abroad. But it remains confucius philosophy that has brought peace and internal security to China for more than 20 centuries. Confucianism has failed to make a significant impact outside China.

Part 1

Daging Hall, main hall of the Temple of Confucius in Kovu.

Confucius Anthology.

The way of the top man.

So wisdom begins at home, and the basis of society is the organized individual in the regular family, and Confucius agrees with his atmosphere that self-promotion is the basis of social advancement; We see him in different places of his conversations, drawing the image of the ideal man as he sees him as part of the part — and the ideal man in his belief is where philosophy and holiness come together and the wise ones come together. In Confucius’s view, the perfect man is made up of three virtues, and Socrates, Nietzsche and Christ saw perfection in each of them on their own; that was intelligence, courage and love of goodness. In it, he says:

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“The highman is afraid that he will not get to the truth, and he is not afraid to be impoverished. It is a wide-minded non-popular to class. He makes sure that what he says is not true. But he is not only a smart man, he is not a student of science and a lover of knowledge and enough, he is creative and intelligent. If the physical qualities prevail over his culture and his politeness, then he is a provogulation, and if culture and politeness prevail over the physical qualities of the scribes, then if the qualities of the body, culture and politeness are equal and combined with those of us, we have a man of full virtue. Intelligence is the mind that puts its feet on the ground.

The strength of good morality is sincerity, not only complete fidelity that distinguishes the supreme man. He works before he speaks, and then he speaks according to what he has done. In the art of archery, we have something like the top man’s way. If the goalkeeper is not injured, he returns to himself to look for the reason for his inability. What the supreme man is looking for is what is in himself; The supreme man is saddened by his lack of sufficient, and he is not saddened that people do not know him, but he nevertheless hates to think that his name should not be mentioned after his death. He is modest in his speech but excelled in his work. Say to speak, if he speaks, he never doubts that he will hit his target. The only thing the highman does not condemn is his work, which no other people can see. He is moderate in his words and actions. The highman is committed to the middle path in everything; the things to which man is affected are countless; if what he loves and what he hates is subject to age and rules, his nature changes to the nature of the things he is exposed to. The highest man moves so that his movements in all generations are a public way; his behaviour is so that all generations take a general law, and speak so that in all generations his words are general measures of the values of words.”

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Full virtue

The supreme man deeply adheres to the golden rule that he expressly stated here four centuries before he was halled five centuries ago: “Johng Jung asked the teacher about the full virtue and his answer was.

己所不欲,勿施於人。

“What you don’t wish for yourself, you don’t wish for anyone else.”

The perfect virtue is not to do with others what you don’t like to do to you.” This principle is repeated repeated and is always repeated in the form of negation, once mentioned in a single word. Tza-jung once asked him: Isn’t there a single word that a man can take as a base for his life? The teacher replied: “Isn’t this word a trade?”, but he did not wish what Lou Dze wished to meet evil with goodness, when one of his disciples asked him: “What do you say in the principle that abuse must be rewarded with charity?” Let justice be the reward of abuse, and let charity be the reward of charity.” In his view, the basic rule of the morality of the supreme man was the compassion that flooded all people. And the high man does not make him angry to poison other people, if he sees the best people he thinks of being like them; There are hardly any mistakes we do not share with our neighbours. He does not care to be preyed upon by people or to boil him with the tongues of mourning, a cheerful compliment to all people, but he does not dislike those who are less than him, and he does not seek to gain the satisfaction of those who are higher than him, and he is serious about his behavior and his actions, because people do not recognize those who do not abide by his actions with them; He is serious because he has a job that he is keen to perform – this is the secret of his inexpensive gift;

Confucius combines the qualities of his higher man much like “Aristotle’s Big Man” in this phrase. “The highest man has nine things in mind that he keeps turning in his mind. As for his eyes, he is keen to see clearly, but in terms of his face, he is keen to be kind and kind; of difficulties;

Part 2 read and find what you like

I don’t know.

Let us try to be fair in judging this doctrine. Let us acknowledge that it will be our view of life when one of us is over 50 years of age, and the amount we have learned may be more applicable to the requirements of reason and wisdom than the poetry of our young people. If we are misguided and young, it is the philosophy with which we must associate our own philosophy, in order to create something that can be understood and understood. The reader does not think that he will find in the déjératic Confucius a philosophical system — a coordinated construction of the sciences of logic, beyond nature, morality and politics in which all of which applies one comprehensive idea (his opening is more like the palaces of Nebuchadnezzar, whose name is engraved on each of its stones). Confucius taught his followers the art of inference, but he did not teach them by way of rules or logical measurement, but by always highlighting the opinions of his disciples; The first lessons, given by the teacher, were clarity and honesty in thinking and expression, in which he says: “All words are meant to be understood” – a lesson that philosophy does not always mention. “If you know something, hold on to you, and if you don’t know it, admit that you don’t know it – and that in itself is knowledge.”

He felt that the ambiguity of ideas, inaccuracies in expression, and insincerity in it, of national national disasters. If a prince who is not a prince is truly a prince and who does not enjoy the sultan of the principality, people do not call him a prince, if a father who does not have the characteristics of fatherhood is not called by people as a father, and if a disabled son does not call him a son, if all of this is in “Tzeh-lo”, it motivates them to fix those defects that have long been covered by words. That’s why, when He said, “The Prince of Wei is waiting for you to join him in governing the country, what do you think is the first thing to do? Confucius replied to him to which the Prince and the disciple were astonished: “What must be corrected is the names.”

Since confucius was dominated by the application of the principles of philosophy to behavior and judgment, he avoided research beyond nature and tried to distract his followers from all the mysterious or heavenly things. It is true that the mention of “heaven” and prayer was sometimes answered by his followers, and that he advised his followers not to lose sight of the traditional rituals and ceremonies in the worship of ancestors and national offerings, but if he was asked a question about matters of religion, he answered a negative answer that made his opinions of the modernists unanimously include him in the adtic community. When Tzeh-Kong asked him, for example, “Do the dead have anything or do they not know?” When Ki-lu asked him about the “service of the spirits” (spirits of the dead), he replied, “If you are unable to serve people, how can you serve their souls?” “Do I dare ask you about death?” he replied, “If you don’t know life, how can you know anything about death?” When Farshi asked him about “what is wisdom”, he said:

“If you are keen to do your duty to people, and you are far from spiritual beings with respect to them, you may call this wisdom.”

His disciples tell us that “the subjects that the teacher did not engage in were unusual strangers, acts of power, turmoil, and spiritual beings.” This philosophical humility was a concern for them, and there is no doubt that they wished that their teacher would solve the problems of heaven and share their secrets with them. “Is the sun closer to the earth in the morning when it looks great, or in the middle of the day when it heats up?” All Confucius was content to acknowledge from the research beyond nature was to search among all the different phenomena of unity, and to make the effort to find out what existed harmony and harmony between the rules of good conduct and the persistence of natural systems. He once told a person close to him, “I think, Tza, do you think I’m one of those who keep many things and keep them in their memory?” Morality was his first demand and illusion, and he felt that the chaos of his time was a moral disorder, perhaps stemming from the weakness of the old faith and the spread of savoic doubt about what is right and wrong. In his view, her remedy was not a return to old dogmas, but rather a serious search for knowledge that was more than previous knowledge and a moral renewal based on the planning of family life on the basis of good will. The following two paragraphs from the Great Book of Education express the truest and deepest expression of the Confucian philosophical approach.

“The old people who wanted to spread the highest virtues throughout the empire began to organize their mandates well, they started organizing their families, they started to refine themselves; Be only looking for the facts of things.

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I am still reading and I may get 2 topic about very good thinker has his effect in east Asia as far as I have read till now

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