At seventy I could follow what my heart desired without transgressing what was right. Doctrine of the Mean, c. At seventy I could follow what my heart desired without transgressing what was right.
At fifty I knew the decrees of Heaven.
This proves Just how important filial piety is to Chinese culture. That one must be modest as to his ability and acquirements, in order to learn, was as obvious to the mind of Confucius, as to that of Socrates. One of the aptest of these is: What shall I think of this?
The junzi rules by acting virtuously himself. Among these, ren is the core of becoming junzi. In regard to his doubts, he is anxious to seek wisdom from others.
The superior man is satisfied and composed; the ordinary man is always full of distress. Many of these Confucians suffered and sometimes died because of their conviction and action.
That it should not be found in every man, however imperfect and however unstable, was incomprehensible to him, since to his view it is the very breath of life for an intelligent being. Though he is now reverenced by millions in the Asiatic world as the greatest mind that has been incarnate among them, Confucius makes no claim to such inspiration and internal perception of knowledge without external observation, for himself; instead, he says: What the superior man seeks, is in himself; what the ordinary 1 man seeks, is in others.
Junzi has many characteristics. This is set forth at length in yet more enthusiastic language: That there must be this ardent spirit of inquiry, p.
The better plan is to learn. Though he is now reverenced by millions in the Asiatic world as the greatest mind that has been incarnate among them, Confucius makes no claim to such inspiration and internal perception of knowledge without external observation, for himself; instead, he says: The superior man in the world does not set his mind either for anything or against anything; what is right, he will follow.
On another occasion Confucius illustrated it by referring to archery and saying: And that thoroughness and completion of all tasks are absolutely requisite, in these: He traces things to their beginning and follows them to their end; thus he knows what can be said about death and life.
The only relationship where respect for elders isn't stressed was the friend to friend relationship, where mutual equal respect is emphasised instead. These are its world, with which it must cope, and which, in order that it may cope therewith, it must also understand.
The superior man is dignified and does not wrangle. Looked at from a distance, he appears stern; when approached, he is mild; when he is heard to speak, his language is firm and decided. Confucius said, "The superior man is modest in his speech, but exceeds in his actions.
The attainment of sincerity is the path for men," and the "Doctrine of the Mean" adds yet more rapturously in its praise: Have no depraved thoughts. In yet more glowing and enthusiastic terms he sang the praises of the open mind, its need, its utility, its essential beauty and sure promise, saying: Should the ruler be surrounded by xiaoren as opposed to junzi, his governance and his people will suffer due to their small-mindness.
When affairs cannot be carried on to success, proprieties and music do not flourish. This they did by the investigation of things"; and he himself says, elsewhere: He also points out how men are distinguished by the loftiness or lowness of their purposes, thus: But all he longed for was that his actions should be better than the fame of them, and so he said of himself that he was simply 'a man who is useful to others.
The reward of learning he declares to be: The apprehension that effect follows cause, was rightly regarded by him the first office of the human mind and the primary moral act of an intelligent being. Mencius puts it, beautifully, thus:The superior man is a man that stays true to himself.
In that, he cultivates aspects of himself that can not be stolen or sold. The inferior man cultivates aspects of himself for the sake of image and worldly value.
In staying true to oneself the. A Reflection on Confucianism Confucianism teachings focus on three socially critical topics. These aspects are woven into the Confucian teachings called The Analects. The Analects can be broken down into the four main parts of focus, humanity, or Jean, word-deed, propriety and the superior man.
These Analects are primarily concerned with the personal, and government. The superior man does not promote a man on account of his words, nor does he put aside good words on account of the man.
(Analects, bk. xv., c. xxii.) To be able to judge others by what is in ourselves, this may be called the art of virtue. The junzi is a Chinese philosophical term often translated as "gentleman" or "superior person" and employed by both the Duke of Wen in the I-ching and Confucius in Literal meaning: "lord's son".
The superior man [Junzi] cannot care about the everything, just as he cannot go to check all himself! If names be not correct, language is not in accordance with the truth of things.
If language be not in accordance with the truth. In both Confucianism and Taoism there is a concept of the Superior Man. Name and define some of the principles which are embodied in the Superior man, according to each religion and compare them. I had the task of this question and doing the research on the two to see if there was a difference.Download