Chinese Traditional Literature - Research Paper Example

World Literature   25 September Chinese Traditional Literature Introduction Confucianism philosophy can be traced back in the classical Chinese times of the last centuries of Zhou dynasty. It is believed to have originated with the teachings of Confucian to his followers that later came to influence the social and political life of China, and its neighboring countries. It is credited for transforming the ancient Chinese culture, but did also evolve with the changing Chinese dynasties and their social-political demands. The evolution has extensively altered the characteristics of the doctrine and facilitated different interpretations. Over time, certain scholars have been convinced that Confucianism was a religion, cult, or a way of life that extends further to the politics, culture, economic, religion and ethics. Thesis: Confucianism in the Chinese culture has been an enshrined philosophy embraced by the people in the region and continue to gain popularity in the modern world for its compatible doctrines that encourage social, political, and economical development. It is based on moral perspectives and idealism, despite the various variations adopted in its development through Mencius and Zu nzi. It emphasizes on the need of acquiring moral principles for human characters to support leadership and general cooperation. Original development of Confucianism by Confucius and reflections on the Analects The last centuries of Zhou dynasties from which Confucianism was established were marked with political instabilities and social inequality. The rich and the poor experienced various variations in the way of life and careers taken. Formal education was only preserved for the upper class in the dynasty and would be conducted by the government officials in the government housing (Farenga and Ness 922). Confucius had lived in this turbulent time, in hardship at a tender age, and further affected by the political differences in the different regions of China, not to mention of the poverty level his family struggled with. After a period of dedicated learning, he attained a government career and was assigned various roles in the public scope within his home town. He utilized the opportunity to develop his ethical and political philosophy; after all, he had served in the government and understood the challenges of leadership and human weaknesses that influences the role. His way of life and teachings inspired and attracted multitudes of men (both rich and poor) across different regions. Confucius first broke the education tradition by shifting the education privileges to the whole of the society as he believed that education was entitled to all (“Confucianism” travelchinaguide.com). His noble morality impacted the attitudes of the disciple he taught and he focused on promoting an ideal world. Confucius travelled to different regions where he learned and instructed himself of other traditions. He was interested in expounding his ideas on the art of the government and advising rulers for structuring of ideal leadership. His philosophy held that ethical instructions and morality were at the core of the education system, but was also concerned with the growth of the intellects to support government and individuals in their lives. His teachings ‘lun yu,’commonly translated as the analects embody most of his instructions directly related to moral and immoral factors in addressing governance in his time. He stressed on the need for humanity by teaching on love, where humane persons would practice virtues, enhance their tolerance, live peacefully and in politeness with others. He taught that “humaneness is to love all men,” and further stressed on its attributes as showing kindness and selflessness saying, “what you do not want done to yourself, do not do to others” since no man claimed virtuous would seek to live at the expense of humanity (JD sourcesofinsight.com). This has very close doctrines to those of Christianity. As any other intellectual being who had acquired a rank in government, he had a choice not to shift the education to the benefit of all, or retain his acquired knowledge for his own wisdom. Confucian was not immortal, but his teachings, noble and benevolent way of life continuously communicated his theory. Concerning the government, he emphasized that governors had to set a moral example to the people they ruled. In the Analects, Confucius states, “to govern means to rectify. If you lead with correctness, who will dare not to be correct?” (Dawson sacred-texts.com). In other words the leaders influence the crowd they control, and their characters and behaviors would model those of the administered. That was an essential way to encourage development of a new culture that would instill moral and ideal principles in the society. However, Confucius integrated the various ideals of the doctrine, but several of them had existed earlier. The virtue of ren taught by Confucius in representing proper behavior between people was there before him (Bluewolf, hubpages.com). Confucianism and the Mencius The teachings of Mencius reinforced Confucius’ instructions, by further developing on his diverse collections of ideas. His greatest teachings that reflect those of Confucius were based on nurturing human goodness to serve humanity. Mencius developed his populist concept to impact reform to feudal lords and society. He was known for the self cultivation theory that claimed humans’ nature to be good, which made them to have inborn moral qualities or tendencies towards virtue (“Confucianism,” eastday.com). It was a further step to declaring human nature to be originally good, rather than the implied version of Confucius. His ethical view followed that with the right kind of attitude and effort; people would improve themselves in diverse ways and would move towards a certain ideal. In discussing human nature, he said, “Mans nature is naturally good just as water naturally flows downwards…. There is no man without this good nature...,”but just as the water can be forced to move up a hill, a man’s heart can be forced to do evil against his nature and original will (Chan 52). He reflects Confucius ideals, but clearly develops his theme along idealistic lines. To preserve the goodness, humans needed to cultivate the ethical sense to develop into full and vibrant virtues, such as benevolence and righteousness. Similar to Confucius, he was concerned with good relations between the superiors and the people, where he insisted the rulers and states ought to serve the people instead of concentrating on profiting and enriching themselves at the expense of others. In his political view, “only the benevolent man is fit to be in high position. For a cruel man to be in high position is for him to disseminate his wickedness among the people” (Bame 7).This was similar to Confucius’ instructions of leading by example. You find that jen and yi in Mencius teachings outline well with most of Confucius exposition in these concepts. Confucianism and the Zunxi The development of classical Confucianism by Zunzi was a complete contrast of the way it was put forward by Mencius. The desires of a man’s heart generated at inception, and that which manipulates his actions forms the basis to counter the nature of human goodness. In his concept, he upheld that humans lacked inherent seeds of virtues, hence their nature was evil and required to be taught and guided by moral principles to correct their tendencies. The chaotic and corrupt form of polities, social lives and dealings with one another after the Confucius’ instruction and made him criticize the interpretations by Mencius. In his concept, naturally, people are usually inclined towards their self interest and because they love themselves, they may not hesitate satisfy themselves. He argued that “the nature of man is that he is born with a love of profiting himself. Following this nature will cause aggression and greed to grow, while difference is lost” (LittleJohn 57). Therefore, humans needed a structure to teach, guide and enforce moral conduct as a way to restrict their deceitful inclinations. Like Confucius, to instill these moral ideals in humans, Zunxi called for individuals’ education, and linked leaning with encouraging faultless humanity. His statement that “if the gentleman studies widely and each day examines himself, his wisdom will become clear and his conduct without fault,” while emphasizing on learning are relate in meaning with that of Confucius’ answer claiming “surely I would be able to be free of major faults” (Accettura Wordpress. com). Besides supporting institutions of laws like the sage kings, he viewed learning as a great effort to enable people to abide in good order, conform to ideal cultures and practice the various virtues as taught by Confucius. Leaning remained a principle of correcting human behavior. How Mencius and Zunzi development of Confucianism differ with Confucius Mencius and Zunzi however developed Confucianism with certain varying concepts from Confucius. One, while Confucius stressed on the need for education and knowledge content to rectify the cultures, Mencius was convinced that each human had a ‘bud’ of these virtues by nature and only needed to be exercised to achieve full moral results. Mencius develops his entire philosophy towards Confucianism on this doctrine, unlike Confucius who was too general. According to Accettura, the purpose of learning for Confucius was based on the correction of behaviors, but for Mencius, it was to cultivate human nature and ensure the virtues held by humans were nurtured (wordpress.com). Contrary to Confucius in rebellion of inhumane rulers, Mencius advocacy of righteous rebellion against oppressive and unfair rulers extended to forceful revolt. He thought along disposing them by regicide when remonstration failed, which was beyond Confucius’ instructions to withstand them to their faces, rather than impose on them. For him, if need be, war would be morally right to stop a nation’s oppression. Zunzi’s contrasting view with Confucian can be derived from the beliefs of the rituals. To bring in civilization to all people so that a firm, unified and enduring social order could be achieve, Confucian set the traditional rituals as the basis of human civilization. For Confucian, rituals depended on the ceremonies conducted by the human agents, cultured patterns of behavior formed through generations of human wisdom over time, exemplifying the civilized and extending to the social mores (Berling, kenyon.edu). With the guidance of set rules by referencing to the sage sayings, ways of considered upright kings and established doctrines to every aspect of human actions would enforce sound policy to raise upright society. However, Zunxi contributes to Confucianism by claiming that the rites of morality can be modified to change from the old, since they are created by humans. To emphasize on the need of structuring law to control lawless men he metaphorically stated that “a warped piece of wood must be steamed and forced before it is made straight; a metal blade must be put to the whetstone before it becomes sharp” (Ebrey 25). When law comes into play people can hence act responsibly because legalism would ensure behaviors are rewarded and punished accordingly. This a further step from leading by example earlier established. Conclusion Confucianism was built upon ancient Chinese tradition as a complex system to guide society and rulers in diverse social, political, economical, and religious teachings, with an intention of a man virtuous and civilized through learning to achieve social order. It elaborates clearly on the ethical system in issues pertaining life, with an embedded theme on morality for individuals and the rulers who exercise the political power. Meanings as used. Jen – human heartedness, altruism and humanity, goodness, love and benevolence Yi – righteousness, applied to acts that are rights Ren – kindness or Love Bud – used to mean an existing form of goodness Works Cited Accettura, A. “Honor College paper; Confucius, Mencius and Zunxi.” wordpress.com. 29 Oct, 2012. Web. 25 Sep, 2013. Bame, L. M. “What did Confucius Say?” osu.edu. 2009. Web. 25 Sep, 2013. Berling, J. A. “Confucianism.” kenyon.edu. 1996. Web. 25 Sep, 2013 Bluewolf mt. “Ren and Confucius.” hubpages.com. 20, Dec 2010. Web. 24 Sep, 2013. Chan, W. T. A Source Book in Chinese Philosophy. New Jersey: Princeton University Press, 1963. Print “Confucianism Confucius and Mencius.” eastday.com . 2010. web. 24 Sep, 2013. “Confucianism.” travelchinaguide.com. n.d. Web. 24 Sep, 2013. Dawson, M. M. “Chapter V the State.” sacred-texts.com.n.d. Web. 25 Sep, 2013 Ebrey P. B. Chinese Civilization: A Sourcebook. 2nd ed. New York: Simon&Schuster Inc, 1993. Print.  Farenga, S. J., and Daniel Ness. (Eds). Encyclopedia of Education and Human Development. New York: M.E Sharpe Inc, 2005. Print. Littlejohn, R. Confucianism: An introduction. London: I.B Tauris, 2011. Print   Read More