Legge renders it "mean," meaning thereby "average. As to the way he conducts business, he is anxious that it should be done reverently and carefully. Rectification of names Main article: Of himself, his disciples present this portrayal: That the mind of man, in possessing which he differs from his brother animals, should fail to subordinate each of these and at the same time more perfectly and accurately to adapt it to its own purposes, constitutes abandonment by him of his highest heritage; and such abuses of normal appetites as are involved in feasting, drinking, abandoned venery, or snuff-taking, or tobacco or opium smoking, each an exercise in an abnormal way of a special function for its own sake and without design that the consequences of its healthful exercise should follow, obviously are perversions of the mind and well illustrate that saying of the sage: The superior man Is one who demonstrates all the other main qualities of being a man who Is In touch with humanity, Jean, and propriety.
At fifty I knew the decrees of Heaven. This is the fulness of virtue. Xunzi cites "songs and laughter, weeping and lamentation If language be not in accordance with the truth of things, affairs cannot be carried on to success. These are my interpretations and reflections on the Confucian Analects.
The Chinese sage had no delusions about the real nature of the art of living, the rules of human conduct; he knew and understood that ethics are of the mind, that sticks and stones are neither moral nor immoral but merely unmoral, and that the possibilities of good and evil choices come only when the intelligence dawns which alone can choose between them.
In regard to his countenance, he is anxious that it should be benign. If we wish to carry our knowledge to the utmost, we must investigate the principles of all things we come into contact with; for the intelligent mind of man is certainly formed to know and there is not a single thing of which its principles are not a part.
The junzi rules by acting virtuously himself. The "Li Ki" says of this, more explicitly: Both emulation of the virtues of superior men and this unrelenting introspection are urged in this counsel: I feel another great example of what a superior man is demonstrated through 1 5: This is because reciprocity is demanded from the superior as well.
When internal examination discovers nothing wrong, what is there to be anxious about, what is there to fear. These words of Yueh in the "Shu King" are illustrative of this: That Confucius meant no such blind following of authority is clear from this saying: This is a superior man. The Master said, 'Why did you not say to him: Their knowledge being extensive, their thoughts became sincere.
Confucians are marked by triangles in dark red. He hates those who proclaim the evil of others. Confucius includes in his discussions of li such diverse topics as learning, tea drinking, titles, mourning, and governance.
And that thoroughness and completion of all tasks are absolutely requisite, in these: Confucius created the model of junzi, gentleman, which may be achieved by any individual. There is psychological import in the words: He is disrespectful of great men, and he makes sport of the words of the sages.
In Confucianism, the sage or wise is the ideal personality; however, it is very hard to become one of them. The reward of learning he declares to be: With regard to the use of his eyes, he is anxious to see clearly. Even to be one of these would be better than doing nothing at all.
One of the aptest of these is: Investigation and the spirit of free investigation, in order that knowledge may ever be subjected to repeated tests, are "the root," according to the reasoning of Confucius, from which the conduct of life must proceed.
However, sagehood is hard to attain and so Confucius created the junzi, gentleman, which more individuals could achieve. At forty I was free from doubt. His activity shows itself as he is acted on by external things, and develops the desires incident to his nature.
He hates those who are forward and determined, yet have limited understanding. We do not yet know how to serve man, how can we know about serving the spirits?
We don't know yet about life, how can we know about death? Humanism is the central feature of Confucianism, which revolves almost entirely around issues related to the family, morals, and the role of the good ruler. (gabrielgoulddesign.com) "The Superior Man" is a term that was used a long time ago.
Confucius applied very meaningful definitions to the term, and clearly and succinctly explained its meaning. According to Confucius' model, the superior man is one with ideal characteristics who epitomizes excellence.
Now, let’s talk about the ten traits of the superior man as identified by Confucius. Confucius ( BC) was a famous Chinese thinker, educator and politician, comparable to Socrates in the West. Confucius developed a social and political philosophy that. 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 of things, affairs cannot be carried on to success.
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 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.Confucianism and superior man