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Sun Tzu Essential Sun Tzu the Art of War and the Prince

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Chinese philosopher and politician (551–479 BCE)

Confucius
孔子
Confucius Tang Dynasty.jpg

Imaginary portrait by Wu Daozi (685–758), Tang dynasty
Born

Kǒng Qiū


c.  551 BCE

Zou, State of Lu
(modern-solar day Nanxin [zh], Qufu, Shandong, Red china)
Died c.  479 BCE (anile 71–72)

Si River, State of Lu
Resting place Cemetery of Confucius, State of Lu
Era Hundred Schools of Thought
(Ancient philosophy)
Region Chinese philosophy
School Confucianism
Notable students Yan Hui, Zengzi
Disciples of Confucius

Chief interests

 Ethics, education, music,[1] poetry,[2] political philosophy, Social philosophy

Notable ideas

 Confucianism, Gilt Dominion

Influences

    • Cultural values of the Xia, Shang and Western Zhou dynasties[three]
    • I Ching
    • Volume of Rites
    • Classic of Poetry

Influenced

  • Virtually all subsequent Chinese philosophy, particularly Mencius, Xun Kuang, Zhu Xi, Wang Shouren, the Neotaoists, besides as Han Yu and the Neoconfucians. Also influenced multiple Western thinkers including Niels Bohr,[4] [5] [6] Benjamin Franklin,[vii] [8] [9] Allen Ginsberg,[10] [11] [12] Thomas Jefferson,[13] [fourteen] [xv] Gottfried Wilhelm Leibniz, Robert Cummings Neville, Alexander Pope,[xvi] [17] Ezra Pound, François Quesnay, Friedrich Schiller,[18] [19] [20] Voltaire,[21] [22] [23] and Christian Wolff
Confucius
Kongzi (Chinese characters).svg

"Confucius (Kǒngzǐ)" in seal script (top) and regular (lesser) Chinese characters
Chinese proper name
Chinese 孔子
Hanyu Pinyin Kǒngzǐ
Literal meaning "Master Kǒng"
Kong Qiu
Chinese 孔丘
Hanyu Pinyin Kǒng Qiū

Confucius ( kən-FEW-shəs; Chinese: 孔夫子; pinyin: Kǒng Fūzǐ , "Master Kǒng"; or commonly 孔子; Kǒngzǐ ; c.  551 – c.  479 BCE) was a Chinese philosopher and politician of the Leap and Autumn period who is traditionally considered the paragon of Chinese sages. Confucius'due south teachings and philosophy underpin East Asian culture and society, remaining influential across China and East Asia to this day.[24]

Confucius considered himself a transmitter for the values of earlier periods which he claimed had been abased in his time. His philosophical teachings, chosen Confucianism, emphasized personal and governmental morality, correctness of social relationships, justice, kindness, and sincerity. His followers competed with many other schools during the Hundred Schools of Thought era, only to be suppressed in favor of the Legalists during the Qin dynasty. Following the victory of Han over Chu afterwards the collapse of Qin, Confucius's thoughts received official sanction in the new government. During the Tang and Vocal dynasties, Confucianism developed into a system known in the West as Neo-Confucianism, and after equally New Confucianism. Confucianism was function of the Chinese social fabric and way of life; to Confucians, everyday life was the loonshit of faith.[25]

Confucius is traditionally credited with having authored or edited many of the Chinese classic texts, including all of the Five Classics, but modernistic scholars are cautious of attributing specific assertions to Confucius himself. Aphorisms concerning his teachings were compiled in the Analects, just only many years after his death.

Confucius's principles accept commonality with Chinese tradition and belief. With filial piety, he championed strong family loyalty, ancestor veneration, and respect of elders by their children and of husbands by their wives, recommending family as a basis for ideal government. He espoused the well-known principle "Do non do unto others what you lot do non want done to yourself", the Golden Rule.

Name

The name "Confucius" is a Latinized class of the Mandarin Chinese Kǒng Fūzǐ ( 孔夫子 , "Master Kong"), and was coined in the late 16th century by the early Jesuit missionaries to Mainland china.[26] Confucius's clan name was Kong (孔, OC: *‍ kʰˤoŋʔ) and his given name was Qiu (丘, OC: *‍ [k]ʷʰə). His "courtesy name", a capping (guan: 冠) given at his coming of age anniversary,[27] and by which he would take been known to all but his older family unit members, was Zhongni (仲尼, OC: *‍ North-‍truŋ-‍s nr[əj]), the "Zhòng" indicating that he was the second son in his family.[26] [28]

Life

Early life

Lu tin can exist seen in China's northeast.

Information technology is thought that Confucius was born on September 28, 551 BCE,[29] [30] in Zou ( 鄒 , in modernistic Shandong province).[30] [31] The expanse was notionally controlled past the kings of Zhou simply effectively independent under the local lords of Lu, who ruled from the nearby urban center of Qufu. His father Kong He (or Shuliang He) was an elderly commandant of the local Lu garrison.[32] His ancestry traced back through the dukes of Song to the Shang dynasty which had preceded the Zhou.[33] [34] [35] [36] Traditional accounts of Confucius's life relate that Kong He'due south grandfather had migrated the family from Song to Lu.[37]

Kong He died when Confucius was three years old, and Confucius was raised by his mother Yan Zhengzai ( 顏徵在 ) in poverty.[38] His female parent after died at less than twoscore years of age.[38] At age 19 he married Lady Qiguan ( 亓官氏 ), and a twelvemonth later the couple had their commencement child, their son Kong Li ( 孔鯉 ).[38] Qiguan and Confucius later had two daughters together, one of whom is idea to have died equally a kid and one was named Kong Jiao ( 孔姣 ).[39]

Confucius was educated at schools for commoners, where he studied and learned the Six Arts.[40]

Confucius was born into the course of shi ( 士 ), between the aristocracy and the common people. He is said to have worked in various government jobs during his early on 20s, and as a bookkeeper and a caretaker of sheep and horses, using the proceeds to give his mother a proper burying.[38] [41] When his mother died, Confucius (aged 23) is said to have mourned for 3 years, as was the tradition.[41]

Political career

In Confucius's fourth dimension, the state of Lu was headed by a ruling ducal business firm.[42] Nether the duke were iii aristocratic families, whose heads bore the title of viscount and held hereditary positions in the Lu hierarchy.[43] The Ji family held the position "Minister over the Masses", who was also the "Prime Minister"; the Meng family unit held the position "Minister of Works"; and the Shu family held the position "Minister of War".[43] In the wintertime of 505BCE, Yang Hu—a servant of the Ji family unit—rose upwardly in rebellion and seized ability from the Ji family.[43] However, past the summer of 501BCE, the iii hereditary families had succeeded in expelling Yang Hu from Lu.[43] By so, Confucius had congenital up a considerable reputation through his teachings, while the families came to meet the value of proper conduct and righteousness, so they could achieve loyalty to a legitimate government.[44] Thus, that year (501BCE), Confucius came to be appointed to the minor position of governor of a town.[44] Somewhen, he rose to the position of Minister of Offense.[44]

Confucius desired to return the potency of the state to the knuckles by dismantling the fortifications of the city—strongholds belonging to the three families.[45] This manner, he could constitute a centralized government.[45] However, Confucius relied solely on diplomacy as he had no military authority himself.[45] In 500BCE, Hou Fan—the governor of Hou—revolted against his lord of the Shu family.[45] Although the Meng and Shu families unsuccessfully besieged Hou, a loyalist official rose up with the people of Hou and forced Hou Fan to abscond to the Qi state.[45] The situation may take been in favor for Confucius every bit this likely made it possible for Confucius and his disciples to convince the aristocratic families to dismantle the fortifications of their cities.[45] Eventually, after a yr and a half, Confucius and his disciples succeeded in convincing the Shu family to raze the walls of Hou, the Ji family in razing the walls of Bi, and the Meng family in razing the walls of Cheng.[45] Outset, the Shu family led an army towards their city Hou and tore down its walls in 498BCE.[45]

Soon thereafter, Gongshan Furao (as well known equally Gongshan Buniu), a retainer of the Ji family unit, revolted and took control of the forces at Bi.[46] [47] He immediately launched an assail and entered the majuscule Lu.[45] Earlier, Gongshan had approached Confucius to join him, which Confucius considered as he wanted the opportunity to put his principles into practice but he gave up on the idea in the stop.[46] Confucius disapproved the use of a violent revolution by principle, fifty-fifty though the Ji family dominated the Lu country by force for generations and had exiled the previous duke.[46] Creel (1949) states that, dissimilar the rebel Yang Hu before him, Gongshan may accept sought to destroy the iii hereditary families and restore the ability of the duke.[48] However, Dubs (1946) is of the view that Gongshan was encouraged by Viscount Ji Huan to invade the Lu capital in an endeavor to avoid dismantling the Bi fortified walls.[47] Whatever the state of affairs may have been, Gongshan was considered an upright man who continued to defend the state of Lu, fifty-fifty after he was forced to flee.[48] [49]

During the defection by Gongshan, Zhong You had managed to keep the duke and the three viscounts together at the court.[49] Zhong Yous was i of the disciples of Confucius and Confucius had arranged for him to be given the position of governor by the Ji family unit.[l] When Confucius heard of the raid, he requested that Viscount Ji Huan allow the duke and his court to retreat to a stronghold on his palace grounds.[51] Thereafter, the heads of the iii families and the duke retreated to the Ji's palace circuitous and ascended the Wuzi Terrace.[52] Confucius ordered two officers to lead an assault confronting the rebels.[52] At least one of the two officers was a servant of the Ji family, but they were unable to pass up the orders while in the presence of the duke, viscounts, and courtroom.[51] The rebels were pursued and defeated at Gu.[52] Immediately after the revolt was defeated, the Ji family razed the Bi urban center walls to the basis.[52]

The attackers retreated subsequently realizing that they would have to become rebels confronting the state and their lord.[51] Through Confucius' actions, the Bi officials had inadvertently revolted against their ain lord, thus forcing Viscount Ji Huan's hand in having to dismantle the walls of Bi (as it could have harbored such rebels) or confess to instigating the event by going against proper conduct and righteousness as an official.[51] Dubs (1949) suggests that the incident brought to light Confucius' foresight, practical political ability, and insight into human grapheme.[51]

When it was time to dismantle the metropolis walls of the Meng family, the governor was reluctant to have his city walls torn downward and convinced the head of the Meng family unit non to do so.[52] The Zuozhuan recalls that the governor advised against razing the walls to the ground as he said that information technology made Cheng vulnerable to the Qi state and cause the destruction of the Meng family.[51] Even though Viscount Meng Yi gave his discussion not to interfere with an attempt, he went back on his earlier hope to dismantle the walls.[51]

Later in 498BCE, Duke Ding personally went with an army to lay siege to Cheng in an attempt to raze its walls to the ground, but he did not succeed.[53] Thus, Confucius could non achieve the idealistic reforms that he wanted including restoration of the legitimate dominion of the duke.[54] He had made powerful enemies within the country, peculiarly with Viscount Ji Huan, due to his successes so far.[55] According to accounts in the Zuozhuan and Shiji, Confucius departed his homeland in 497BCE afterward his support for the failed attempt of dismantling the fortified city walls of the powerful Ji, Meng, and Shu families.[56] He left the state of Lu without resigning, remaining in self-exile and unable to render as long as Viscount Ji Huan was alive.[55]

Exile

Map showing the journey of Confucius to diverse states betwixt 497 BCE and 484 BCE.

The Shiji stated that the neighboring Qi state was worried that Lu was becoming as well powerful while Confucius was involved in the government of the Lu state. According to this account, Qi decided to sabotage Lu's reforms by sending 100 skillful horses and 80 beautiful dancing girls to the knuckles of Lu. The duke indulged himself in pleasure and did non attend to official duties for three days. Confucius was disappointed and resolved to go out Lu and seek amend opportunities, nonetheless to go out at in one case would expose the misbehavior of the duke and therefore bring public humiliation to the ruler Confucius was serving. Confucius therefore waited for the duke to make a lesser mistake. Soon after, the duke neglected to transport to Confucius a portion of the sacrificial meat that was his due according to custom, and Confucius seized upon this pretext to leave both his postal service and the Lu state.

After Confucius's resignation, he began a long journeying or set of journeys around the principality states of north-east and fundamental China including Wey, Song, Zheng, Cao, Chu, Qi, Chen, and Cai (and a failed attempt to get to Jin). At the courts of these states, he expounded his political beliefs but did not see them implemented.[ citation needed ]

Render domicile

According to the Zuozhuan, Confucius returned home to his native Lu when he was 68, after he was invited to do so by Ji Kangzi, the chief minister of Lu.[57] The Analects describe him spending his last years instruction 72 or 77 disciples and transmitting the old wisdom via a ready of texts called the Five Classics.[ citation needed ]

During his render, Confucius sometimes acted every bit an advisor to several government officials in Lu, including Ji Kangzi, on matters including governance and crime.[57]

Burdened past the loss of both his son and his favorite disciples, he died at the historic period of 71 or 72 from natural causes. Confucius was buried in Kong Lin cemetery which lies in the historical part of Qufu in the Shandong Province.[58] The original tomb erected at that place in memory of Confucius on the bank of the Sishui River had the shape of an axe. In addition, it has a raised brick platform at the front of the memorial for offerings such as sandalwood incense and fruit.[ citation needed ]

Philosophy

Although Confucianism is often followed in a religious manner by the Chinese, many argue that its values are secular and that it is, therefore, less a religion than a secular morality. Proponents debate, withal, that despite the secular nature of Confucianism's teachings, it is based on a worldview that is religious.[59] Confucianism discusses elements of the afterlife and views concerning Heaven, merely it is relatively unconcerned with some spiritual matters often considered essential to religious thought, such as the nature of souls.[ citation needed ]

In the Analects, Confucius presents himself equally a "transmitter who invented cypher". He puts the greatest emphasis on the importance of study, and it is the Chinese character for study (學) that opens the text. Far from trying to build a systematic or formalist theory, he wanted his disciples to master and internalize older classics, and then that their deep idea and thorough study would allow them to relate the moral issues of the present to past political events (as recorded in the Annals) or the past expressions of commoners' feelings and noblemen's reflections (as in the poems of the Book of Odes).[ citation needed ]

Ideals

One of the deepest teachings of Confucius may have been the superiority of personal exemplification over explicit rules of behavior. His moral teachings emphasized self-cultivation, emulation of moral exemplars, and the attainment of skilled judgment rather than knowledge of rules. Confucian ethics may, therefore, be considered a blazon of virtue ideals. His teachings rarely rely on reasoned statement, and ethical ideals and methods are conveyed indirectly, through allusion, innuendo, and even tautology. His teachings crave examination and context to be understood. A good example is found in this famous anecdote:

廄焚。子退朝，曰：傷人乎？不問馬。

When the stables were burnt down, on returning from court Confucius said, "Was anyone hurt?" He did not ask nigh the horses.

— Analects 10.eleven (tr. Waley), ten–thirteen (tr. Legge), or Ten-17 (tr. Lau)

By not asking almost the horses, Confucius demonstrates that the sage values homo beings over property (which animals seem to represent in this example); readers are led to reflect on whether their response would follow Confucius's and to pursue self-comeback if it would not take.[ citation needed ]

One of his teachings was a variant of the Golden Rule, sometimes chosen the "Silvery Rule" owing to its negative form:

己所不欲，勿施於人。

What you do not wish for yourself, do not do to others.[ citation needed ]

子貢問曰：有一言而可以終身行之者乎？子曰：其恕乎！己所不欲、勿施於人。

Zi Gong [a disciple] asked: "Is there any one word that could guide a person throughout life?" The Principal replied: "How well-nigh 'reciprocity'! Never impose on others what you lot would not choose for yourself."

— Analects XV.24, tr. David Hinton

Often overlooked in Confucian ethics are the virtues to the self: sincerity and the cultivation of knowledge. Virtuous action towards others begins with virtuous and sincere thought, which begins with knowledge. A virtuous disposition without cognition is susceptible to corruption, and virtuous action without sincerity is not true righteousness. Cultivating noesis and sincerity is also important for one'south own sake; the superior person loves learning for the sake of learning and righteousness for the sake of righteousness..[ citation needed ]

The Confucian theory of ethics every bit exemplified in lǐ ( 禮 ) is based on three important conceptual aspects of life: (a) ceremonies associated with cede to ancestors and deities of various types, (b) social and political institutions, and (c) the etiquette of daily behavior. Some believed that lǐ originated from the heavens, just Confucius stressed the development of lǐ through the actions of sage leaders in human history. His discussions of lǐ seem to redefine the term to refer to all deportment committed by a person to build the ideal society, rather than those simply conforming with canonical standards of ceremony.[ citation needed ]

In the early Confucian tradition, lǐ was doing the proper affair at the proper time; balancing between maintaining existing norms to perpetuate an ethical social fabric, and violating them in order to accomplish ethical good. Training in the lǐ of past sages, cultivates virtues in people that include ethical judgment about when lǐ must be adjusted in low-cal of situational contexts.

In Confucianism, the concept of li is closely related to yì ( 義 ), which is based upon the idea of reciprocity. Yì can be translated every bit righteousness, though information technology may simply hateful what is ethically best to exercise in a sure context. The term contrasts with action done out of cocky-interest. While pursuing ane's own self-interest is not necessarily bad, one would be a better, more righteous person if one's life was based upon following a path designed to enhance the greater good. Thus an issue of yì is doing the right thing for the correct reason.[ citation needed ]

But equally activity according to lǐ should exist adjusted to suit to the aspiration of adhering to yì, so yì is linked to the core value of rén ( 仁 ).Rén consists of five basic virtues: seriousness, generosity, sincerity, diligence, and kindness.[60] Rén is the virtue of perfectly fulfilling i's responsibilities toward others, nearly oftentimes translated as "benignancy" or "humaneness"; translator Arthur Waley calls it "Goodness" (with a capital G), and other translations that have been put forth include "authoritativeness" and "selflessness". Confucius's moral organisation was based upon empathy and agreement others, rather than divinely ordained rules. To develop one'southward spontaneous responses of rén so that these could guide activeness intuitively was even amend than living by the rules of yì. Confucius asserts that virtue is a mean between extremes. For example, the properly generous person gives the correct amount – non likewise much and not too little.[60]

Politics

Confucius'southward political thought is based upon his ethical idea. He argued that the best government is one that rules through "rites" (lǐ) and people'southward natural morality, and not by using bribery and coercion. He explained that this is one of the most important analects: "If the people be led past laws, and uniformity sought to be given them by punishments, they will try to avoid the penalty, but have no sense of shame. If they exist led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of the shame, and moreover will become good." (Translated past James Legge) in the Cracking Learning ( 大學 ). This "sense of shame" is an internalisation of duty, where the punishment precedes the evil action, instead of following it in the form of laws every bit in Legalism.[ commendation needed ]

Confucius looked nostalgically upon earlier days, and urged the Chinese, particularly those with political power, to model themselves on earlier examples. In times of division, chaos, and endless wars between feudal states, he wanted to restore the Mandate of Heaven ( 天命 ) that could unify the "world" ( 天下 , "all nether Heaven") and bequeath peace and prosperity on the people. Because his vision of personal and social perfections was framed as a revival of the ordered society of before times, Confucius is oft considered a dandy proponent of conservatism, but a closer await at what he proposes frequently shows that he used (and perchance twisted) past institutions and rites to push a new political agenda of his own: a revival of a unified royal land, whose rulers would succeed to power on the basis of their moral merits instead of lineage. These would be rulers devoted to their people, striving for personal and social perfection, and such a ruler would spread his own virtues to the people instead of imposing proper beliefs with laws and rules.[ commendation needed ]

While Conficius supported the idea of government ruling by a virtuous king, his ideas contained a number of elements to limit the power of rulers. He argued for representing truth in linguistic communication, and honesty was of paramount importance. Even in facial expression, truth must always be represented.[ citation needed ] Confucius believed that if a ruler is to lead correctly, by action, that orders would be unnecessary in that others will follow the proper actions of their ruler. In discussing the relationship betwixt a king and his bailiwick (or a father and his son), he underlined the need to requite due respect to superiors. This demanded that the subordinates must advise their superiors if the superiors are considered to be taking a course of action that is wrong. Confucius believed in ruling by case, if you lead correctly, orders by force or punishment are not necessary.[61]

Music and poetry

Confucius heavily promoted the use of music with rituals or the rites order. The scholar Li Zehou argued that Confucianism is based on the idea of rites. Rites serve as the starting point for each private and that these sacred social functions allow each person'due south human nature to be harmonious with reality. Given this, Confucius believed that "music is the harmonization of sky and earth; the rites is the social club of heaven and earth". Thus the application of music in rites creates the order that makes it possible for social club to prosper.[one]

The Confucian approach to music was heavily inspired past the Shijing and the Classic of Music, which was said to be the sixth Confucian classic until it was lost during the Han Dynasty. The Shijing serves as one of the current Confucian classics and is a book on poetry that contains a diversified diversity of poems equally well as folk songs. Confucius is traditionally ascribed with compiling these classics within his school.[62] In the Analects, Confucius described the importance of the fine art in the evolution of lodge: [63] {{poemquote|The Primary said, "My children, why do you not study the Book of Poesy?

"The Odes serve to stimulate the mind.
"They may be used for purposes of self-contemplation.
"They teach the art of sociability.
"They bear witness how to regulate feelings of resentment.
"From them you learn the more than firsthand duty of serving i's father, and the remoter one of serving i's prince.
:: "From them nosotros become largely acquainted with the names of birds, beasts, and plants."[64]

Legacy

Confucius's teachings were afterwards turned into an elaborate set of rules and practices by his numerous disciples and followers, who organized his teachings into the Analects.[65] [66] Confucius'due south disciples and his merely grandson, Zisi, connected his philosophical school later on his death.[67] These efforts spread Confucian ideals to students who then became officials in many of the royal courts in China, thereby giving Confucianism the first broad-scale test of its dogma.[ commendation needed ]

Ii of Confucius's about famous later followers emphasized radically different aspects of his teachings. In the centuries subsequently his death, Mencius ( 孟子 ) and Xun Zi ( 荀子 ) both composed important teachings elaborating in different ways on the fundamental ideas associated with Confucius. Mencius (4th centuryBCE) articulated the innate goodness in human beings as a source of the ethical intuitions that guide people towards rén, yì, and lǐ, while Xun Zi (third centuryBCE) underscored the realistic and materialistic aspects of Confucian thought, stressing that morality was inculcated in guild through tradition and in individuals through training. In fourth dimension, their writings, together with the Analects and other core texts came to constitute the philosophical corpus of Confucianism.[ commendation needed ]

This realignment in Confucian thought was parallel to the development of Legalism, which saw filial piety as self-involvement and not a useful tool for a ruler to create an effective state.[ citation needed ] A disagreement between these two political philosophies came to a head in 223BCE when the Qin state conquered all of China. Li Si, Prime Government minister of the Qin dynasty, convinced Qin Shi Huang to abandon the Confucians' recommendation of awarding fiefs akin to the Zhou Dynasty earlier them which he saw equally being confronting to the Legalist idea of centralizing the country effectually the ruler. When the Confucian directorate pressed their bespeak, Li Si had many Confucian scholars killed and their books burned—considered a huge blow to the philosophy and Chinese scholarship.[ commendation needed ]

Under the succeeding Han and Tang dynasties, Confucian ideas gained even more widespread prominence. Nether Wudi, the works of Confucius were made the official imperial philosophy and required reading for civil service examinations in 140BCE which was continued nearly unbroken until the stop of the 19th century. As Mohism lost support by the time of the Han, the main philosophical contenders were Legalism, which Confucian thought somewhat absorbed, the teachings of Laozi, whose focus on more than spiritual ideas kept information technology from directly conflict with Confucianism, and the new Buddhist faith, which gained credence during the Southern and Northern Dynasties era. Both Confucian ideas and Confucian-trained officials were relied upon in the Ming Dynasty and even the Yuan Dynasty, although Kublai Khan distrusted handing over provincial control to them.[ commendation needed ]

During the Song dynasty, the scholar Zhu Xi (1130–1200CE) added ideas from Daoism and Buddhism into Confucianism. In his life, Zhu Xi was largely ignored, but not long after his decease, his ideas became the new orthodox view of what Confucian texts actually meant. Modern historians view Zhu Xi as having created something rather different and telephone call his way of thinking Neo-Confucianism. Neo-Confucianism held sway in Cathay, Japan, Korea, and Vietnam until the 19th century.[ commendation needed ]

The works of Confucius were starting time translated into European languages by Jesuit missionaries in the 16th century during the late Ming dynasty. The first known effort was by Michele Ruggieri, who returned to Italy in 1588 and carried on his translations while residing in Salerno. Matteo Ricci started to written report on the thoughts of Confucius, and a team of Jesuits—Prospero Intorcetta, Philippe Couplet, and 2 others—published a translation of several Confucian works and an overview of Chinese history in Paris in 1687.[68] [69] François Noël, afterwards failing to persuade ClementXI that Chinese veneration of ancestors and Confucius did not establish idolatry, completed the Confucian canon at Prague in 1711, with more scholarly treatments of the other works and the first translation of the nerveless works of Mencius.[70] Information technology is thought that such works had considerable importance on European thinkers of the menstruation, particularly among the Deists and other philosophical groups of the Enlightenment who were interested by the integration of the system of morality of Confucius into Western civilization.[69] [71]

In the mod era Confucian movements, such as New Confucianism, still be, but during the Cultural Revolution, Confucianism was frequently attacked by leading figures in the Chinese Communist Political party. This was partially a continuation of the condemnations of Confucianism by intellectuals and activists in the early 20th century every bit a cause of the ethnocentric shut-mindedness and refusal of the Qing Dynasty to modernize that led to the tragedies that befell People's republic of china in the 19th century.[ commendation needed ]

Confucius's works are studied past scholars in many other Asian countries, especially those in the Chinese cultural sphere, such equally Korea, Nihon, and Vietnam. Many of those countries still hold the traditional memorial ceremony every year.[ citation needed ]

Among Tibetans, Confucius is ofttimes worshipped equally a holy rex and master of magic, divination and astrology. Tibetan Buddhists see him equally learning divination from the Buddha Manjushri (and that cognition subsequently reaching Tibet through Princess Wencheng), while Bon practitioners come across him as being a reincarnation of Tonpa Shenrab Miwoche, the legendary founder of Bon.[72]

The Ahmadiyya Muslim Community believes Confucius was a Divine Prophet of God, as were Lao-Tzu and other eminent Chinese personages.[73]

In modern times, Asteroid 7853, "Confucius", was named afterward the Chinese thinker.[74]

Disciples

Confucius began teaching later he turned 30, and taught more than 3,000 students in his life, about seventy of whom were considered outstanding. His disciples and the early Confucian customs they formed became the most influential intellectual force in the Warring States flow.[75] The Han dynasty historian Sima Qian dedicated a chapter in his Records of the 1000 Historian to the biographies of Confucius'southward disciples, accounting for the influence they exerted in their fourth dimension and afterward. Sima Qian recorded the names of 77 disciples in his commonage biography, while Kongzi Jiayu, another early source, records 76, not completely overlapping. The two sources together yield the names of 96 disciples.[76] Twenty-2 of them are mentioned in the Analects, while the Mencius records 24.[77]

Confucius did non accuse any tuition, and but requested a symbolic souvenir of a bundle of dried meat from any prospective educatee. According to his disciple Zigong, his master treated students similar doctors treated patients and did not turn everyone away.[76] Near of them came from Lu, Confucius's abode land, with 43 recorded, but he accepted students from all over China, with six from the state of Wey (such every bit Zigong), three from Qin, two each from Chen and Qi, and one each from Cai, Chu, and Vocal.[76] Confucius considered his students' personal background irrelevant, and accepted noblemen, commoners, and even former criminals such equally Yan Zhuoju and Gongye Chang.[78] His disciples from richer families would pay a sum commensurate with their wealth which was considered a ritual donation.[76]

Confucius's favorite disciple was Yan Hui, most probably ane of the most impoverished of them all.[77] Sima Niu, in contrast to Yan Hui, was from a hereditary noble family hailing from the Song country.[77] Under Confucius'southward teachings, the disciples became well learned in the principles and methods of government.[79] He often engaged in discussion and debate with his students and gave high importance to their studies in history, poetry, and ritual.[79] Confucius advocated loyalty to principle rather than to individual apprehending, in which reform was to be achieved past persuasion rather than violence.[79] Even though Confucius denounced them for their practices, the elite was likely attracted to the idea of having trustworthy officials who were studied in morals as the circumstances of the time made it desirable.[79] In fact, the disciple Zilu even died defending his ruler in Wey.[79]

Yang Hu, who was a subordinate of the Ji family unit, had dominated the Lu government from 505 to 502 and even attempted a coup, which narrowly failed.[79] As a probable consequence, information technology was subsequently this that the first disciples of Confucius were appointed to government positions.[79] A few of Confucius's disciples went on to attain official positions of some importance, some of which were bundled by Confucius.[fourscore] By the time Confucius was fifty years old, the Ji family had consolidated their power in the Lu state over the ruling ducal house.[81] Fifty-fifty though the Ji family unit had practices with which Confucius disagreed and disapproved, they all the same gave Confucius's disciples many opportunities for employment.[81] Confucius continued to remind his disciples to stay true to their principles and renounced those who did not, all the while being openly critical of the Ji family unit.[82]

Visual portraits

No contemporary painting or sculpture of Confucius survives, and information technology was but during the Han Dynasty that he was portrayed visually. Carvings frequently draw his legendary meeting with Laozi. Since that time there have been many portraits of Confucius as the ideal philosopher. The oldest known portrait of Confucius has been unearthed in the tomb of the Han dynasty ruler Marquis of Haihun (died 59BCE). The picture was painted on the wooden frame to a polished bronze mirror.[83]

In one-time times, it was customary to accept a portrait in Confucius Temples; still, during the reign of Hongwu Emperor (Taizu) of the Ming dynasty, it was decided that the but proper portrait of Confucius should exist in the temple in his abode town, Qufu in Shandong. In other temples, Confucius is represented by a memorial tablet. In 2006, the Communist china Confucius Foundation commissioned a standard portrait of Confucius based on the Tang dynasty portrait by Wu Daozi.

The South Wall Frieze in the courtroom of the Supreme Courtroom of the United States depicts Confucius every bit a teacher of harmony, learning, and virtue.[84]

Fictional portrayals

There have been two picture show adaptations of Confucius' life: the 1940 moving-picture show Confucius starring Tang Huaiqiu, and the 2010 film Confucius starring Chow Yun-fat.[ citation needed ]

In music, Tori Amos imagines Confucius equally working on a crossword puzzle in her 1992 song "Happy Phantom".[ citation needed ]

Memorials

Soon subsequently Confucius's death, Qufu, his home boondocks, became a place of devotion and remembrance. The Han dynasty Records of the Grand Historian records that it had already go a place of pilgrimage for ministers. It is still a major destination for cultural tourism, and many people visit his grave and the surrounding temples. In Sinic cultures, there are many temples where representations of the Buddha, Laozi, and Confucius are found together. There are as well many temples dedicated to him, which take been used for Confucian ceremonies.[ citation needed ]

Followers of Confucianism have a tradition of holding spectacular memorial ceremonies of Confucius ( 祭孔 ) every year, using ceremonies that supposedly derived from Zhou Li ( 周禮 ) as recorded past Confucius, on the date of Confucius's nascency. In the 20th century, this tradition was interrupted for several decades in mainland China, where the official stance of the Communist Party and the Country was that Confucius and Confucianism represented reactionary feudalist beliefs which held that the subservience of the people to the elite is a part of the natural society. All such ceremonies and rites were therefore banned. Only after the 1990s did the anniversary resume. Equally information technology is at present considered a veneration of Chinese history and tradition, fifty-fifty Communist Party members may be establish in attendance.[ commendation needed ]

In Taiwan, where the Nationalist Party (Kuomintang) strongly promoted Confucian behavior in ethics and behavior, the tradition of the memorial ceremony of Confucius ( 祭孔 ) is supported by the government and has connected without interruption. While not a national vacation, information technology does appear on all printed calendars, much as Father's Day or Christmas Twenty-four hours do in the Western world.[ citation needed ]

In South korea, a thousand-scale memorial ceremony called Seokjeon Daeje is held twice a year on Confucius's birthday and the ceremony of his death, at Confucian academies across the country and Sungkyunkwan in Seoul.[ citation needed ]

Descendants

Confucius's descendants were repeatedly identified and honored by successive purple governments with titles of nobility and official posts. They were honored with the rank of a marquis 35 times since Gaozu of the Han dynasty, and they were promoted to the rank of duke 42 times from the Tang dynasty to the Qing dynasty. Emperor Xuanzong of Tang first bestowed the championship of "Duke Wenxuan" on Kong Suizhi of the 35th generation. In 1055, Emperor Renzong of Song kickoff bestowed the championship of "Knuckles Yansheng" on Kong Zongyuan of the 46th generation.[ citation needed ]

During the Southern Song dynasty, the Duke Yansheng Kong Duanyou fled south with the Song Emperor to Quzhou in Zhejiang, while the newly established Jin dynasty (1115–1234) in the due north appointed Kong Duanyou's brother Kong Duancao who remained in Qufu as Duke Yansheng.[85] [86] [87] [88] [89] [90] [91] From that time up until the Yuan dynasty, at that place were two Knuckles Yanshengs, one in the north in Qufu and the other in the south at Quzhou. An invitation to come up back to Qufu was extended to the southern Knuckles Yansheng Kong Zhu by the Yuan-dynasty Emperor Kublai Khan. The championship was taken away from the southern branch after Kong Zhu rejected the invitation,[92] so the northern co-operative of the family kept the title of Duke Yansheng. The southern branch remained in Quzhou where they live to this day. Confucius's descendants in Quzhou solitary number 30,000.[93] [ unreliable source? ] The Hanlin Academy rank of Wujing boshi 五經博士 was awarded to the southern branch at Quzhou past a Ming Emperor while the northern branch at Qufu held the title Knuckles Yansheng.[94] [95] The leader of the southern branch is 孔祥楷 Kong Xiangkai.[96]

In 1351, during the reign of Emperor Toghon Temür of the Yuan dynasty, 53rd-generation descendant Kong Huan ( 孔浣 )'s second son Kong Shao ( 孔昭 ) moved from China to Korea during the Goryeo Dynasty, and was received courteously by Princess Noguk (the Mongolian-born wife of the time to come king Gongmin). Later on being naturalized as a Korean denizen, he inverse the hanja of his proper noun from "昭" to "紹" (both pronounced and then in Korean),[97] married a Korean woman and diameter a son (Gong Yeo (Korean: 공여 ; Hanja: 孔帤 ), 1329–1397), therefore establishing the Changwon Gong clan (Korean: 창원 공씨 ; Hanja: 昌原 孔氏 ), whose ancestral seat was located in Changwon, South Gyeongsang Province. The association and then received an aristocratic rank during the succeeding Joseon dynasty.[98] [99] [100] [101] [102] In 1794, during the reign of King Jeongjo, the clan then changed its name to Gokbu Gong clan (Korean: 곡부 공씨 ; Hanja: 曲阜 孔氏 ) in honour of Confucius's birthplace Qufu (Korean: 곡부 ; Hanja: 曲阜 ; RR: Gokbu ).[103]

Famous descendants include actors such every bit Gong Yoo (real proper name Gong Ji-cheol (공지철)) and Gong Hyo-jin (공효진); and artists such equally male person idol group B1A4 member Gongchan (real name Gong Chan-sik (공찬식)), singer-songwriter Minzy (real name Gong Min-ji (공민지)), as well as her great aunt, traditional folk dancer Gong Ok-jin [ko] (공옥진).

Despite repeated dynastic alter in Prc, the championship of Duke Yansheng was bestowed upon successive generations of descendants until information technology was abolished past the Nationalist government in 1935. The last holder of the title, Kung Te-cheng of the 77th generation, was appointed Sacrificial Official to Confucius. Kung Te-cheng died in October 2008, and his son, Kung Wei-yi, the 78th lineal descendant, died in 1989. Kung Te-cheng's grandson, Kung Tsui-chang, the 79th lineal descendant, was born in 1975; his great-grandson, Kung Yu-jen, the 80th lineal descendant, was built-in in Taipei on January 1, 2006. Te-cheng's sister, Kong Demao, lives in china and has written a volume about her experiences growing up at the family estate in Qufu. Another sister, Kong Deqi, died as a young woman.[104] Many descendants of Confucius yet alive in Qufu today.

A descendant of Confucius, H. H. Kung, was the Premier of the Republic of China. One of his sons, Kong Lingjie [zh] (孔令傑), married Debra Paget[105] who gave birth to Gregory Kung ( 孔德基 ).

Confucius's family, the Kongs, take the longest recorded extant full-blooded in the globe today. The father-to-son family tree, now in its 83rd generation,[106] has been recorded since the expiry of Confucius. According to the Confucius Genealogy Compilation Committee (CGCC), he has two million known and registered descendants, and there are an estimated three 1000000 in all.[107] Of these, several tens of thousands live exterior of China.[107] In the 14th century, a Kong descendant went to Korea, where an estimated 34,000 descendants of Confucius live today.[107] One of the chief lineages fled from the Kong ancestral domicile in Qufu during the Chinese Civil State of war in the 1940s and eventually settled in Taiwan.[104] There are also branches of the Kong family unit who have converted to Islam subsequently marrying Muslim women, in Dachuan in Gansu province in the 1800s,[108] and in 1715 in Xuanwei in Yunnan province.[109] Many of the Muslim Confucius descendants are descended from the matrimony of Ma Jiaga ( 馬甲尕 ), a Muslim woman, and Kong Yanrong ( 孔彥嶸 ), 59th generation descendant of Confucius in the year 1480, and are found among the Hui and Dongxiang peoples.[110] [111] [112] [113] The new genealogy includes the Muslims.[114] Kong Dejun ( 孔德軍 ) is a prominent Islamic scholar and Arabist from Qinghai province and a 77th generation descendant of Confucius.

Because of the huge involvement in the Confucius family tree, there was a project in Red china to test the Deoxyribonucleic acid of known family members of the collateral branches in china.[115] Amidst other things, this would allow scientists to identify a common Y chromosome in male person descendants of Confucius. If the descent were truly unbroken, male parent-to-son, since Confucius'south lifetime, the males in the family unit would all have the same Y chromosome as their direct male ancestor, with slight mutations due to the passage of fourth dimension.[116] The aim of the genetic test was to help members of collateral branches in China who lost their genealogical records to show their descent. Withal, in 2009, many of the collateral branches decided non to concur to Deoxyribonucleic acid testing.[117] Bryan Sykes, professor of genetics at Oxford Academy, understands this decision: "The Confucius family tree has an enormous cultural significance ... It'due south not just a scientific question."[117] The DNA testing was originally proposed to add together new members, many of whose family record books were lost during 20th century upheavals, to the Confucian family tree.[118] The main branch of the family which fled to Taiwan was never involved in the proposed Deoxyribonucleic acid exam at all.

In 2013 a Dna test performed on multiple different families who claimed descent from Confucius establish that they shared the same Y chromosome as reported past Fudan University.[119]

The 5th and most recent edition of the Confucius genealogy was printed by the CGCC.[120] It was unveiled in a anniversary at Qufu on September 24, 2009.[120] Women are now included for the kickoff time.[121]

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Further reading

Come across Richey 2018 and Hutton 2019 for extensive bibliographies

  • Clements, Jonathan (2008). Confucius: A Biography. Stroud, Gloucestershire, England: Sutton Publishing. ISBN 978-0-7509-4775-half-dozen.
  • Confucius (1997). Lun yu, (in English The Analects of Confucius). Translation and notes by Simon Leys. New York: W.W. Norton. ISBN 0-393-04019-4.
  • Confucius (2003). Confucius: Analects – With Selections from Traditional Commentaries. Translated past E. Slingerland. Indianapolis: Hackett Publishing. (Original piece of work published c. 551–479BCE) ISBN 0-87220-635-i.
  • Creel, Herrlee Glessner (1949). Confucius and the Chinese Manner. New York: Harper.
  • Creel, Herrlee Glessner (1953). Chinese Thought from Confucius to Mao Tse-tung . Chicago: Academy of Chicago Press.
  • Csikszentmihalyi, M. (2005). "Confucianism: An Overview". In Encyclopedia of Religion (Vol. C, pp. 1890–1905). Detroit: MacMillan Reference
  • Dawson, Raymond (1982). Confucius. Oxford: Oxford Academy Press. ISBN978-0-19-287536-5.
  • Fingarette, Hebert (1998). Confucius : the secular as sacred. Long Grove, Ill.: Waveland Press. ISBN978-ane-57766-010-1.
  • Kaizuka, Shigeki (1956). Confucius. His life and idea. London: Thou. Allen and Unwin.
  • Nylan, Michael and Thomas A. Wilson (2010). Lives of Confucius: Civilization's Greatest Sage through the Ages. ISBN978-0-385-51069-ane.
  • Ssu-ma Ch'ien (1974). Records of the Historian. Yang Hsien-yi and Gladys Yang, trans. Hong Kong: Commercial Press.
  • Sterckx, Roel. Chinese Thought. From Confucius to Melt Ding. London: Penguin, 2019.
  • Van Norden, B.Westward., ed. (2001). Confucius and the Analects: New Essays. New York: Oxford University Press. ISBN 0-19-513396-10.

External links

  • Csikszentmihalyi, Marking. "Confucius". In Zalta, Edward N. (ed.). Stanford Encyclopedia of Philosophy.
  • "Confucius". Internet Encyclopedia of Philosophy.
  • Confucius on In Our Time at the BBC
  • Multilingual spider web site on Confucius and the Analects
  • The Dao of Kongzi, introduction to the thought of Confucius.
  • Works by Confucius at Project Gutenberg
  • Works by or most Confucius at Internet Annal
  • Works by Confucius at LibriVox (public domain audiobooks)
  • Confucian Analects (Project Gutenberg release of James Legge'south Translation)
  • Core philosophical passages in the Analects of Confucius.

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