What I Learn from Analects - Personal Statement Example

What I learn from Analects Introduction “Analects” is Chinese for “edited conversations”(The China Reviews 166). The Analects, also called the Analects of Confucius, is a collection of thoughts and sayings associated with Confucius, the Chinese philosopher. Many scholars believe that the followers of Confucius wrote the book during the period of Warring States (c. 475 – 221 BC), shortly after his death. Confucius held the belief that the well-being of a nation depended on a high standard of morals, starting with the nations leaders. Over the years, the Analects has been translated into several languages. The three major themes of the book are social philosophy, political philosophy, and education (The China Reviews 165). In this paper, the author explains what they have learned from the book as far as these themes are concerned. In the process, they relate their lessons to their personal experiences. The paper is based on Lau D. C’s 1979 translation of the book. Discussion Political philosophy From the book, I learn certain qualities a good leader should possess. For instance, a good leader should be disciplined, lead by example and correct their subjects with compassion (Lau 18:19) rather than by punishing them (Lau 15:5). Confucius, in arguing against punishment as a means of leading people, claimed that over time, the subjects will become contemptuous of punishments and the tool will become ineffective. If, on the other hand, they are led by a sense of virtue, a person’s conscience will convict them of their wrongdoing and they will refrain from it in the future. Whereas this is not the first time I am reading on the qualities of a good leader, Confucius’ prescription stands out: it is simple and practical. This is in spite the fact that the philosopher failed to popularize his ideas in the China of his day partly because the political leadership depended heavily on punitive laws. Indeed, from the various leadership positions I have served in, I can confirm many of Confucius’ qualities of a good leader. For instance, I have come to appreciate the importance of leading by example. This quality, for instance, demands that if as a leader I assign tasks; at the next meeting, I must be the first person to have completed my task. In addition, when I convene meetings, I must arrive punctually. On correcting people, I have learned that it is much easier for me to win the cooperation of a non-cooperative member extending small gestures of kindness. For instance, I may assign the member a simple task and promise to buy them lunch if they accomplish the task well. This approach has worked well for me all the times I have applied it. Alternatively, I could choose to rebuke the stubborn member before the other members, but such an approach would most likely be ineffective (Lau 13:15). I have also learned that the tendency and temptation to create a larger-than-human image is a major undoing to leadership. In Confucius days, leaders were in the habit of giving themselves grand titles they were unworthy. Thus, when the ruler of the vast state of Qi approached Confucius and asked the philosopher how best to govern the state, Confucius responded by saying that the ruler should let everyone, including the ruler, be himself or herself and play their role in the state (Lau 12:11). In order to prevent the habit of gratification through grand titles, Confucius proposed what he called the “rectification of names”. While I have no experience of a leader who has gratified himself or herself in contemporary America, the temptation is real even today. Social philosophy From my study of Analects, I learn that Confucius acknowledged the existence of Heaven, which the philosopher believed was inhabited by “spirits” (Lau 2:4). According to the philosopher, heavenly spirits were perfect, unlike human beings (Lau 6:22). As a result, human beings ought to emulate them if they are to be moral and if the nation is to stay intact. However, Confucius was quick to add that given that spirits are beyond human understanding, people should instead base their values on moral philosophy, tradition and what the philosopher called a “natural love” for one another. The philosopher’s notion of morality depended on what he called “ren” – loosely translated to a genuine selfless concern for others (Lau 5:5). However, as used by the philosopher, the term had the meaning of the highest state of virtue such that no human being has been recorded to attain. The above lesson from the Analects is a profound one. By acknowledging the existence of Heaven, Confucius was effectively admitting the existence of God, or what some people would prefer to call a Higher Being. For several centuries, philosophy and philosophers were believed to be opposed to faith; the knowledge that philosophy could support faith was less common than it is today (You 432). In addition, I agree with Confucius’ idea of the need for love for one another if society is to be healthy. In the absence of the love and kindness, everyone would promote their selfish interests to the detriment of the society. Indeed, on many occasions I have found myself letting go my personal interests in order to advance the interests of a larger group to which I belong. On social philosophy, I also learn that it takes sacrifice and effort to be genuinely concerned with another person (Lau 12:2). Otherwise, human beings, it appears, are wired to be self-centered (Lau 1:9). According to Confucius, a person who had developed ren and was, therefore, selfless, could be identified through their speech: it would be centered less on oneself and more on others (Lau 1:14). The philosopher also believed that in order to be truly selfless, one had to live by the Golden Rule: do to others only what you would like them to do to you (Lau 5:12). In other words, in seeking to succeed at something, a person should strive to help others succeed. Indeed, in my day-to-day life, I have come to learn that without sacrifice, life is virtually impossible. For instance, repeatedly I find myself in situations where I have to borrow money from my friends. I have learned that when a friend lends me money, they do not do so because they have a surplus; they sacrifice. Education The significance of education and study is a major theme of the Analects. I have learned the importance of both formal education and self-reflection (Lau 7:22)and the need to balance the two (Lau 11:26). Self-reflection is particularly useful in enhancing the capacity of a person to think critically and interrogate phenomena. As a teacher, Confucius himself served as an example. Nowhere in the Analects is he presented as giving a lengthy lecture to his students on any subject. Rather, he invites his students to discover truth for themselves by asking them provocative questions, using analogies and making references to classical texts(Lau 17:8). From my experience, I learn very little from attending a three-hour lecture in which the instructor “pour out” material. On the other hand, if the instructor mentions an idea that interests and I go find out more on my own, the knowledge sticks longer. I have come to appreciate the influence of the teacher in the learning process. According to Confucius, an effective teacher is the one who teaches not just by word, but also by deed (Lau 19:22). By leading by example, the teacher earns the respect of their students. In addition, a good teacher is knowledgeable in the ways and practices of the past (Lau 2:11). Such knowledge helps the leaner to link the past to the present. In my academic pursuit, I have found that I like instructors who demonstrate deep knowledge of their subject matter. I enjoy their lectures even more when they can present that knowledge in practical ways that I can recognize. I have also learned the role of education in cultivating ethical behavior on learners (Lau 1:1). Confucius prided himself in raising ethical men who would demonstrate integrity in their everyday lives. It was for this reason that sincerity was one of the qualities Confucius demanded of his students (Lau 7:2). He argued that without the sincere desire to learn, attending his classes was a waste of time. While recognizing the need to inculcate ethics in learners, the extent to which our education system is pursuing this goal is questionable. I believe that our education system, as currently constituted, is geared towards preparing learners for the job market. Education policy makers should pay closer attention to the need for an ethical workforce. Conclusion Confucius is no doubt one of the leading philosophers that ever walked the earth. Even though the intent of some of his thoughts in the original Analects has been lost through translations over the years, whatever remains of it is relevant today just as it was in his days (You 425). The three themes of education, social philosophy, and political philosophy contain several lessons. However, due to the limitation of space, only a few could be covered in this paper. Indeed, Confucius belief in the need for morality if a nation is to be healthy remains relevant to date. Moreover, morality cuts across all spheres of a society. Works Cited Lau, D. C. . Confucius, The Analects. Hong Kong: Chinese University Press, 1979. Print. The China Reviews. "The Unproblematic Confucius." The China Reviews9.1(2009): 165-172. Print. You, Xiaoye. "The Way, Multimodality of Ritual Symbols, and Social Change: Reading Confuciuss Analects as a Rhetoric." Rhetoric Society Quarterly36.4(2006): 425-448. Print. Read More