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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-day Nanxin [zh], Qufu, Shandong, Cathay)
Died c.  479 BCE (aged 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

Main interests

 Ideals, didactics, music,[1] poesy,[2] political philosophy, Social philosophy

Notable ideas

 Confucianism, Gold Dominion

Influences

    • Cultural values of the Xia, Shang and Western Zhou dynasties[3]
    • I Ching
    • Book of Rites
    • Classic of Poetry

Influenced

  • Nigh all subsequent Chinese philosophy, particularly Mencius, Xun Kuang, Zhu Xi, Wang Shouren, the Neotaoists, equally well as Han Yu and the Neoconfucians. Also influenced multiple Western thinkers including Niels Bohr,[4] [5] [6] Benjamin Franklin,[7] [8] [9] Allen Ginsberg,[10] [11] [12] Thomas Jefferson,[thirteen] [14] [15] Gottfried Wilhelm Leibniz, Robert Cummings Neville, Alexander Pope,[xvi] [17] Ezra Pound, François Quesnay, Friedrich Schiller,[xviii] [nineteen] [20] Voltaire,[21] [22] [23] and Christian Wolff
Confucius
Kongzi (Chinese characters).svg

"Confucius (Kǒngzǐ)" in seal script (top) and regular (bottom) Chinese characters
Chinese proper name
Chinese 孔子
Hanyu Pinyin Kǒngzǐ
Literal meaning "Chief 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 Spring and Fall period who is traditionally considered the paragon of Chinese sages. Confucius's 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 before periods which he claimed had been abandoned in his time. His philosophical teachings, called 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 Idea era, just to be suppressed in favor of the Legalists during the Qin dynasty. Following the victory of Han over Chu after the collapse of Qin, Confucius'south thoughts received official sanction in the new authorities. During the Tang and Song dynasties, Confucianism developed into a system known in the West equally Neo-Confucianism, and later as New Confucianism. Confucianism was part of the Chinese social fabric and fashion of life; to Confucians, everyday life was the arena of religion.[25]

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

Confucius's principles take commonality with Chinese tradition and belief. With filial piety, he championed strong family loyalty, ancestor veneration, and respect of elders past their children and of husbands past their wives, recommending family every bit a basis for ideal government. He espoused the well-known principle "Practise non practise unto others what yous practise non want done to yourself", the Golden Rule.

Name

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

Life

Early life

Lu can be seen in Cathay's northeast.

It is thought that Confucius was born on September 28, 551 BCE,[29] [30] in Zou ( 鄒 , in mod Shandong province).[30] [31] The surface area was notionally controlled past the kings of Zhou only 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'south grandfather had migrated the family from Song to Lu.[37]

Kong He died when Confucius was three years quondam, and Confucius was raised past his mother Yan Zhengzai ( 顏徵在 ) in poverty.[38] His mother afterwards died at less than twoscore years of historic period.[38] At age nineteen he married Lady Qiguan ( 亓官氏 ), and a year later the couple had their first child, their son Kong Li ( 孔鯉 ).[38] Qiguan and Confucius afterward had two daughters together, 1 of whom is thought to have died every bit a child and ane 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 built-in into the class of shi ( 士 ), betwixt the elite and the common people. He is said to have worked in various government jobs during his early 20s, and as a bookkeeper and a caretaker of sheep and horses, using the gain to give his female parent a proper burial.[38] [41] When his mother died, Confucius (aged 23) is said to take mourned for 3 years, every bit was the tradition.[41]

Political career

In Confucius'southward fourth dimension, the state of Lu was headed past a ruling ducal business firm.[42] Under the duke were three aristocratic families, whose heads diameter the title of viscount and held hereditary positions in the Lu bureaucracy.[43] The Ji family held the position "Minister over the Masses", who was also the "Prime Minister"; the Meng family unit held the position "Government minister of Works"; and the Shu family held the position "Government minister of War".[43] In the winter of 505BCE, Yang Hu—a servant of the Ji family—rose up in rebellion and seized ability from the Ji family.[43] However, by the summer of 501BCE, the 3 hereditary families had succeeded in expelling Yang Hu from Lu.[43] By and then, Confucius had built up a considerable reputation through his teachings, while the families came to run into the value of proper acquit and righteousness, and so they could accomplish loyalty to a legitimate government.[44] Thus, that year (501BCE), Confucius came to be appointed to the modest position of governor of a town.[44] Somewhen, he rose to the position of Minister of Criminal offense.[44]

Confucius desired to return the authority of the land to the duke by dismantling the fortifications of the urban center—strongholds belonging to the three families.[45] This manner, he could establish a centralized government.[45] Nevertheless, Confucius relied solely on affairs every bit he had no armed forces authorization 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 upwardly with the people of Hou and forced Hou Fan to abscond to the Qi state.[45] The situation may have been in favor for Confucius as this likely made it possible for Confucius and his disciples to convince the aristocratic families to dismantle the fortifications of their cities.[45] Somewhen, after a year 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] First, 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 attack and entered the capital Lu.[45] Earlier, Gongshan had approached Confucius to join him, which Confucius considered as he wanted the opportunity to put his principles into practise only he gave up on the idea in the end.[46] Confucius disapproved the apply of a violent revolution by principle, fifty-fifty though the Ji family dominated the Lu state by forcefulness for generations and had exiled the previous duke.[46] Creel (1949) states that, unlike the insubordinate Yang Hu before him, Gongshan may have sought to destroy the iii hereditary families and restore the power of the duke.[48] However, Dubs (1946) is of the view that Gongshan was encouraged by Viscount Ji Huan to invade the Lu uppercase in an attempt 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, even afterward he was forced to flee.[48] [49]

During the revolt by Gongshan, Zhong Y'all had managed to keep the duke and the 3 viscounts together at the court.[49] Zhong You 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.[50] When Confucius heard of the raid, he requested that Viscount Ji Huan allow the knuckles and his court to retreat to a stronghold on his palace grounds.[51] Thereafter, the heads of the three families and the knuckles retreated to the Ji's palace circuitous and ascended the Wuzi Terrace.[52] Confucius ordered two officers to pb an assault against the rebels.[52] At least one of the ii officers was a retainer 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 unit razed the Bi city walls to the footing.[52]

The attackers retreated afterwards realizing that they would take to become rebels against 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 paw 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 behave and righteousness equally an official.[51] Dubs (1949) suggests that the incident brought to calorie-free Confucius' foresight, practical political ability, and insight into human character.[51]

When it was time to dismantle the metropolis walls of the Meng family, the governor was reluctant to have his metropolis walls torn down and convinced the caput of the Meng family not to do then.[52] The Zuozhuan recalls that the governor advised against razing the walls to the footing as he said that it made Cheng vulnerable to the Qi state and crusade the destruction of the Meng family.[51] Even though Viscount Meng Yi gave his word not to interfere with an attempt, he went back on his earlier promise to dismantle the walls.[51]

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

Exile

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

The Shiji stated that the neighboring Qi country 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'due south reforms by sending 100 good horses and fourscore cute dancing girls to the knuckles of Lu. The duke indulged himself in pleasance and did not attend to official duties for three days. Confucius was disappointed and resolved to go out Lu and seek improve opportunities, nonetheless to leave at once would expose the misbehavior of the knuckles and therefore bring public humiliation to the ruler Confucius was serving. Confucius therefore waited for the duke to make a lesser mistake. Presently after, the duke neglected to ship to Confucius a portion of the sacrificial meat that was his due according to custom, and Confucius seized upon this pretext to get out both his post and the Lu state.

Later Confucius'south resignation, he began a long journeying or ready of journeys around the principality states of north-east and central People's republic of china including Wey, Song, Zheng, Cao, Chu, Qi, Chen, and Cai (and a failed effort to go to Jin). At the courts of these states, he expounded his political behavior but did not run into them implemented.[ citation needed ]

Return home

Co-ordinate to the Zuozhuan, Confucius returned habitation to his native Lu when he was 68, after he was invited to do so by Ji Kangzi, the master government minister of Lu.[57] The Analects depict him spending his terminal years instruction 72 or 77 disciples and transmitting the old wisdom via a prepare of texts called the V Classics.[ citation needed ]

During his return, Confucius sometimes acted as an advisor to several government officials in Lu, including Ji Kangzi, on matters including governance and criminal offense.[57]

Burdened by the loss of both his son and his favorite disciples, he died at the age 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 in that location in memory of Confucius on the banking company of the Sishui River had the shape of an axe. In addition, it has a raised brick platform at the front end of the memorial for offerings such as sandalwood incense and fruit.[ citation needed ]

Philosophy

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

In the Analects, Confucius presents himself equally a "transmitter who invented nothing". He puts the greatest accent 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 principal and internalize older classics, and then that their deep idea and thorough study would allow them to relate the moral bug of the present to past political events (every bit recorded in the Annals) or the by expressions of commoners' feelings and noblemen's reflections (as in the poems of the Book of Odes).[ citation needed ]

Ethics

I of the deepest teachings of Confucius may take 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 noesis of rules. Confucian ethics may, therefore, be considered a type of virtue ethics. His teachings rarely rely on reasoned statement, and ethical ideals and methods are conveyed indirectly, through allusion, allusion, and even tautology. His teachings require exam 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 downwardly, on returning from court Confucius said, "Was anyone hurt?" He did not ask about the horses.

— Analects Ten.11 (tr. Waley), 10–13 (tr. Legge), or X-17 (tr. Lau)

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

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

己所不欲，勿施於人。

What y'all practise not wish for yourself, do not practice to others.[ commendation 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 1 give-and-take that could guide a person throughout life?" The Principal replied: "How almost 'reciprocity'! Never impose on others what y'all would not choose for yourself."

— Analects 15.24, tr. David Hinton

Often disregarded 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 knowledge is susceptible to corruption, and virtuous action without sincerity is not true righteousness. Cultivating knowledge and sincerity is also important for 1's own sake; the superior person loves learning for the sake of learning and righteousness for the sake of righteousness..[ commendation needed ]

The Confucian theory of ethics equally exemplified in lǐ ( 禮 ) is based on three of import conceptual aspects of life: (a) ceremonies associated with sacrifice to ancestors and deities of diverse types, (b) social and political institutions, and (c) the etiquette of daily behavior. Some believed that lǐ originated from the heavens, only 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 actions committed past a person to build the ideal gild, rather than those simply conforming with canonical standards of ceremony.[ citation needed ]

In the early Confucian tradition, lǐ was doing the proper thing at the proper time; balancing betwixt maintaining existing norms to perpetuate an ethical social fabric, and violating them in order to achieve ethical good. Training in the lǐ of by sages, cultivates virtues in people that include upstanding judgment about when lǐ must be adjusted in lite 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 as righteousness, though it may simply mean what is ethically best to practice in a certain context. The term contrasts with action done out of self-interest. While pursuing one's own self-involvement is not necessarily bad, one would be a amend, more righteous person if one'south life was based upon following a path designed to enhance the greater good. Thus an event of yì is doing the right affair for the right reason.[ citation needed ]

Just as activity according to lǐ should exist adapted to conform 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 1's responsibilities toward others, almost oftentimes translated equally "benevolence" or "humaneness"; translator Arthur Waley calls information technology "Goodness" (with a capital One thousand), and other translations that have been put forth include "authoritativeness" and "selflessness". Confucius'south moral system was based upon empathy and understanding others, rather than divinely ordained rules. To develop one'south spontaneous responses of rén and so that these could guide action intuitively was even improve than living past the rules of yì. Confucius asserts that virtue is a mean betwixt extremes. For instance, the properly generous person gives the right corporeality – not too much and not too lilliputian.[lx]

Politics

Confucius'due south political thought is based upon his ethical thought. He argued that the all-time government is one that rules through "rites" (lǐ) and people's natural morality, and not by using bribery and compulsion. He explained that this is 1 of the most important analects: "If the people exist led past laws, and uniformity sought to be given them by punishments, they will endeavor to avert the punishment, just have no sense of shame. If they be 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 by James Legge) in the Nifty Learning ( 大學 ). This "sense of shame" is an internalisation of duty, where the penalty precedes the evil action, instead of following it in the form of laws every bit in Legalism.[ citation needed ]

Confucius looked nostalgically upon earlier days, and urged the Chinese, especially those with political ability, to model themselves on before examples. In times of division, anarchy, and endless wars between feudal states, he wanted to restore the Mandate of Heaven ( 天命 ) that could unify the "earth" ( 天下 , "all nether Heaven") and bequeath peace and prosperity on the people. Considering his vision of personal and social perfections was framed equally a revival of the ordered society of earlier times, Confucius is frequently considered a great proponent of conservatism, but a closer expect at what he proposes ofttimes shows that he used (and maybe twisted) past institutions and rites to push a new political agenda of his ain: a revival of a unified imperial state, whose rulers would succeed to ability 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 ain virtues to the people instead of imposing proper behavior with laws and rules.[ citation needed ]

While Conficius supported the idea of government ruling by a virtuous rex, his ideas independent a number of elements to limit the power of rulers. He argued for representing truth in language, and honesty was of paramount importance. Even in facial expression, truth must ever be represented.[ citation needed ] Confucius believed that if a ruler is to lead correctly, past action, that orders would exist unnecessary in that others volition follow the proper actions of their ruler. In discussing the relationship between a king and his bailiwick (or a father and his son), he underlined the demand to give due respect to superiors. This demanded that the subordinates must propose their superiors if the superiors are considered to be taking a grade of activity that is wrong. Confucius believed in ruling by instance, if you lead correctly, orders by forcefulness or punishment are not necessary.[61]

Music and poetry

Confucius heavily promoted the employ 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 signal for each individual and that these sacred social functions allow each person's man nature to exist harmonious with reality. Given this, Confucius believed that "music is the harmonization of heaven and earth; the rites is the club of heaven and earth". Thus the application of music in rites creates the order that makes it possible for society to prosper.[1]

The Confucian approach to music was heavily inspired by 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 equally one of the current Confucian classics and is a book on poetry that contains a diversified diverseness of poems as 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 art in the development of order: [63] {{poemquote|The Master said, "My children, why practise you lot non study the Book of Poesy?

"The Odes serve to stimulate the listen.
"They may be used for purposes of self-contemplation.
"They teach the fine art of sociability.
"They prove how to regulate feelings of resentment.
"From them you larn the more than immediate duty of serving ane's begetter, and the remoter ane of serving one'due south prince.
:: "From them we get largely acquainted with the names of birds, beasts, and plants."[64]

Legacy

Confucius's teachings were later turned into an elaborate fix of rules and practices past his numerous disciples and followers, who organized his teachings into the Analects.[65] [66] Confucius'southward disciples and his only grandson, Zisi, connected his philosophical schoolhouse later his death.[67] These efforts spread Confucian ethics to students who and so became officials in many of the purple courts in Red china, thereby giving Confucianism the first wide-scale examination of its dogma.[ citation needed ]

Two of Confucius's most famous later followers emphasized radically different aspects of his teachings. In the centuries after 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 being beings as a source of the ethical intuitions that guide people towards rén, yì, and lǐ, while Xun Zi (3rd centuryBCE) underscored the realistic and materialistic aspects of Confucian idea, stressing that morality was inculcated in gild through tradition and in individuals through preparation. In time, their writings, together with the Analects and other core texts came to establish the philosophical corpus of Confucianism.[ citation needed ]

This realignment in Confucian thought was parallel to the development of Legalism, which saw filial piety as self-interest and not a useful tool for a ruler to create an constructive country.[ citation needed ] A disagreement between these 2 political philosophies came to a caput in 223BCE when the Qin land conquered all of Prc. Li Si, Prime number Government minister of the Qin dynasty, convinced Qin Shi Huang to carelessness the Confucians' recommendation of application fiefs akin to the Zhou Dynasty before them which he saw as beingness against to the Legalist idea of centralizing the state around the ruler. When the Confucian advisers pressed their point, Li Si had many Confucian scholars killed and their books burned—considered a huge blow to the philosophy and Chinese scholarship.[ citation needed ]

Under the succeeding Han and Tang dynasties, Confucian ideas gained even more widespread prominence. Under Wudi, the works of Confucius were made the official purple philosophy and required reading for ceremonious service examinations in 140BCE which was continued almost unbroken until the terminate of the 19th century. Equally Mohism lost support past the time of the Han, the primary philosophical contenders were Legalism, which Confucian thought somewhat absorbed, the teachings of Laozi, whose focus on more spiritual ideas kept it from direct conflict with Confucianism, and the new Buddhist religion, which gained acceptance 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 Eleven (1130–1200CE) added ideas from Daoism and Buddhism into Confucianism. In his life, Zhu Xi was largely ignored, but non long afterwards his death, his ideas became the new orthodox view of what Confucian texts actually meant. Modern historians view Zhu Xi every bit having created something rather different and call his way of thinking Neo-Confucianism. Neo-Confucianism held sway in China, Japan, Korea, and Vietnam until the 19th century.[ citation needed ]

The works of Confucius were offset 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 report on the thoughts of Confucius, and a team of Jesuits—Prospero Intorcetta, Philippe Couplet, and two others—published a translation of several Confucian works and an overview of Chinese history in Paris in 1687.[68] [69] François Noël, later on failing to persuade ClementEleven that Chinese veneration of ancestors and Confucius did non constitute idolatry, completed the Confucian canon at Prague in 1711, with more than scholarly treatments of the other works and the first translation of the collected works of Mencius.[seventy] It is thought that such works had considerable importance on European thinkers of the period, particularly among the Deists and other philosophical groups of the Enlightenment who were interested by the integration of the organisation of morality of Confucius into Western civilization.[69] [71]

In the modernistic 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 Party. This was partially a continuation of the condemnations of Confucianism by intellectuals and activists in the early on 20th century as a cause of the ethnocentric shut-mindedness and refusal of the Qing Dynasty to modernize that led to the tragedies that befell China in the 19th century.[ citation needed ]

Confucius'southward works are studied by scholars in many other Asian countries, particularly those in the Chinese cultural sphere, such as Korea, Japan, and Vietnam. Many of those countries still concur the traditional memorial ceremony every year.[ commendation needed ]

Among Tibetans, Confucius is often worshipped as a holy king and main of magic, divination and astrology. Tibetan Buddhists run across him every bit learning divination from the Buddha Manjushri (and that knowledge subsequently reaching Tibet through Princess Wencheng), while Bon practitioners see him as beingness a reincarnation of Tonpa Shenrab Miwoche, the legendary founder of Bon.[72]

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

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

Disciples

Confucius began teaching after he turned 30, and taught more than than 3,000 students in his life, virtually seventy of whom were considered outstanding. His disciples and the early Confucian community they formed became the nearly influential intellectual force in the Warring States menses.[75] The Han dynasty historian Sima Qian dedicated a chapter in his Records of the 1000 Historian to the biographies of Confucius's disciples, accounting for the influence they exerted in their time and afterward. Sima Qian recorded the names of 77 disciples in his collective biography, while Kongzi Jiayu, some other early on source, records 76, non completely overlapping. The two sources together yield the names of 96 disciples.[76] Twenty-ii of them are mentioned in the Analects, while the Mencius records 24.[77]

Confucius did not charge any tuition, and only requested a symbolic gift of a bundle of dried meat from any prospective student. According to his disciple Zigong, his main treated students like doctors treated patients and did not turn everyone away.[76] Most of them came from Lu, Confucius's home country, with 43 recorded, only he accepted students from all over Cathay, with six from the state of Wey (such every bit Zigong), iii from Qin, two each from Chen and Qi, and one each from Cai, Chu, and Song.[76] Confucius considered his students' personal groundwork irrelevant, and accepted noblemen, commoners, and even former criminals such as 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 one of the about 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'south 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 acumen, in which reform was to be achieved by persuasion rather than violence.[79] Even though Confucius denounced them for their practices, the elite was probable attracted to the idea of having trustworthy officials who were studied in morals every bit the circumstances of the time made it desirable.[79] In fact, the disciple Zilu fifty-fifty 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 insurrection, which narrowly failed.[79] As a likely consequence, it was afterward this that the start 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 arranged past Confucius.[80] By the time Confucius was 50 years former, the Ji family had consolidated their power in the Lu state over the ruling ducal house.[81] Even though the Ji family had practices with which Confucius disagreed and disapproved, they nonetheless gave Confucius'south disciples many opportunities for employment.[81] Confucius continued to remind his disciples to stay true to their principles and renounced those who did non, all the while being openly critical of the Ji family unit.[82]

Visual portraits

No contemporary painting or sculpture of Confucius survives, and it was only during the Han Dynasty that he was portrayed visually. Carvings oft describe his legendary meeting with Laozi. Since that time there have been many portraits of Confucius as the platonic 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 have a portrait in Confucius Temples; however, during the reign of Hongwu Emperor (Taizu) of the Ming dynasty, information technology was decided that the only proper portrait of Confucius should be in the temple in his domicile town, Qufu in Shandong. In other temples, Confucius is represented by a memorial tablet. In 2006, the China Confucius Foundation deputed a standard portrait of Confucius based on the Tang dynasty portrait past Wu Daozi.

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

Fictional portrayals

At that place take been two moving-picture show adaptations of Confucius' life: the 1940 picture show Confucius starring Tang Huaiqiu, and the 2010 moving picture Confucius starring Grub Yun-fatty.[ citation needed ]

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

Memorials

Soon subsequently Confucius's death, Qufu, his habitation town, became a place of devotion and remembrance. The Han dynasty Records of the G Historian records that it had already become 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 constitute together. There are also many temples dedicated to him, which have been used for Confucian ceremonies.[ citation needed ]

Followers of Confucianism accept a tradition of holding spectacular memorial ceremonies of Confucius ( 祭孔 ) every twelvemonth, using ceremonies that supposedly derived from Zhou Li ( 周禮 ) as recorded by Confucius, on the date of Confucius's nascence. In the 20th century, this tradition was interrupted for several decades in mainland China, where the official opinion of the Communist Party and the State was that Confucius and Confucianism represented reactionary feudalist beliefs which held that the subservience of the people to the aristocracy is a part of the natural order. All such ceremonies and rites were therefore banned. Only after the 1990s did the ceremony resume. Every bit information technology is now considered a veneration of Chinese history and tradition, even Communist Party members may be found in attendance.[ citation needed ]

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

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

Descendants

Confucius's descendants were repeatedly identified and honored past successive regal 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 showtime bestowed the title of "Duke Wenxuan" on Kong Suizhi of the 35th generation. In 1055, Emperor Renzong of Song beginning bestowed the title of "Duke Yansheng" on Kong Zongyuan of the 46th generation.[ citation needed ]

During the Southern Song dynasty, the Duke Yansheng Kong Duanyou fled south with the Vocal Emperor to Quzhou in Zhejiang, while the newly established Jin dynasty (1115–1234) in the north appointed Kong Duanyou'due south brother Kong Duancao who remained in Qufu as Duke Yansheng.[85] [86] [87] [88] [89] [90] [91] From that fourth dimension up until the Yuan dynasty, there were two Duke Yanshengs, one in the north in Qufu and the other in the s at Quzhou. An invitation to come dorsum to Qufu was extended to the southern Duke Yansheng Kong Zhu past the Yuan-dynasty Emperor Kublai Khan. The title was taken away from the southern co-operative after Kong Zhu rejected the invitation,[92] and then the northern co-operative of the family kept the title of Duke Yansheng. The southern branch remained in Quzhou where they alive to this day. Confucius'southward descendants in Quzhou alone number xxx,000.[93] [ unreliable source? ] The Hanlin Academy rank of Wujing boshi 五經博士 was awarded to the southern branch at Quzhou by a Ming Emperor while the northern branch at Qufu held the title Duke Yansheng.[94] [95] The leader of the southern co-operative 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 Prc to Korea during the Goryeo Dynasty, and was received courteously past Princess Noguk (the Mongolian-built-in wife of the futurity king Gongmin). Later being naturalized as a Korean citizen, he changed the hanja of his proper name from "昭" to "紹" (both pronounced and so in Korean),[97] married a Korean woman and bore a son (Gong Yeo (Korean: 공여 ; Hanja: 孔帤 ), 1329–1397), therefore establishing the Changwon Gong association (Korean: 창원 공씨 ; Hanja: 昌原 孔氏 ), whose ancestral seat was located in Changwon, South Gyeongsang Province. The clan 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 association (Korean: 곡부 공씨 ; Hanja: 曲阜 孔氏 ) in award of Confucius'south birthplace Qufu (Korean: 곡부 ; Hanja: 曲阜 ; RR: Gokbu ).[103]

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

Despite repeated dynastic change in Communist china, the title of Knuckles Yansheng was bestowed upon successive generations of descendants until it was abolished by 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 smashing-grandson, Kung Yu-jen, the 80th lineal descendant, was born in Taipei on January ane, 2006. Te-cheng'southward sister, Kong Demao, lives in red china and has written a book nigh her experiences growing upwardly at the family unit manor in Qufu. Another sister, Kong Deqi, died every bit a young woman.[104] Many descendants of Confucius still alive in Qufu today.

A descendant of Confucius, H. H. Kung, was the Premier of the Commonwealth 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, have the longest recorded extant pedigree in the world today. The father-to-son family tree, now in its 83rd generation,[106] has been recorded since the death of Confucius. According to the Confucius Genealogy Compilation Commission (CGCC), he has two million known and registered descendants, and there are an estimated three one thousand thousand in all.[107] Of these, several tens of thousands live outside of People's republic of china.[107] In the 14th century, a Kong descendant went to Korea, where an estimated 34,000 descendants of Confucius live today.[107] 1 of the main lineages fled from the Kong bequeathed domicile in Qufu during the Chinese Ceremonious State of war in the 1940s and eventually settled in Taiwan.[104] There are besides branches of the Kong family unit who have converted to Islam later 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 marriage of Ma Jiaga ( 馬甲尕 ), a Muslim woman, and Kong Yanrong ( 孔彥嶸 ), 59th generation descendant of Confucius in the yr 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 interest in the Confucius family tree, in that location was a project in China to exam the DNA of known family unit members of the collateral branches in mainland Red china.[115] Among other things, this would allow scientists to identify a common Y chromosome in male descendants of Confucius. If the descent were truly unbroken, father-to-son, since Confucius'south lifetime, the males in the family would all accept the same Y chromosome as their straight male person ancestor, with slight mutations due to the passage of time.[116] The aim of the genetic test was to assistance members of collateral branches in China who lost their genealogical records to prove their descent. Still, in 2009, many of the collateral branches decided non to agree to DNA testing.[117] Bryan Sykes, professor of genetics at Oxford University, understands this conclusion: "The Confucius family unit tree has an enormous cultural significance ... It's not just a scientific question."[117] The Deoxyribonucleic acid testing was originally proposed to add 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 DNA examination at all.

In 2013 a DNA examination performed on multiple different families who claimed descent from Confucius found that they shared the same Y chromosome as reported by Fudan University.[119]

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

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  • Hunter, Michael (2017). Confucius Beyond the Analects. BRILL. ISBN978-9-004-33902-vi. Archived from the original on 2021-08-09. Retrieved 2021-04-09 .
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  • Kim, Tae Hyun; Csikszentmihalyi, Marking (2010). "Chapter 2". In Olberding, Amy (ed.). Dao Companion to the Analects. Springer. pp. 21–36. ISBN978-94-007-7112-3. Archived from the original on 2019-12-25. Retrieved 2018-x-27 .
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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 past Simon Leys. New York: W.W. Norton. ISBN 0-393-04019-iv.
  • Confucius (2003). Confucius: Analects – With Selections from Traditional Commentaries. Translated by E. Slingerland. Indianapolis: Hackett Publishing. (Original piece of work published c. 551–479BCE) ISBN 0-87220-635-ane.
  • Creel, Herrlee Glessner (1949). Confucius and the Chinese Way. New York: Harper.
  • Creel, Herrlee Glessner (1953). Chinese Thought from Confucius to Mao Tse-tung . Chicago: University of Chicago Press.
  • Csikszentmihalyi, Chiliad. (2005). "Confucianism: An Overview". In Encyclopedia of Religion (Vol. C, pp. 1890–1905). Detroit: MacMillan Reference
  • Dawson, Raymond (1982). Confucius. Oxford: Oxford University Printing. ISBN978-0-xix-287536-5.
  • Fingarette, Hebert (1998). Confucius : the secular equally sacred. Long Grove, Ill.: Waveland Printing. ISBN978-1-57766-010-1.
  • Kaizuka, Shigeki (1956). Confucius. His life and thought. London: Yard. Allen and Unwin.
  • Nylan, Michael and Thomas A. Wilson (2010). Lives of Confucius: Civilization's Greatest Sage through the Ages. ISBN978-0-385-51069-1.
  • Ssu-ma Ch'ien (1974). Records of the Historian. Yang Hsien-yi and Gladys Yang, trans. Hong Kong: Commercial Printing.
  • Sterckx, Roel. Chinese Thought. From Confucius to Cook Ding. London: Penguin, 2019.
  • Van Norden, B.West., ed. (2001). Confucius and the Analects: New Essays. New York: Oxford University Press. ISBN 0-xix-513396-X.

External links

  • Csikszentmihalyi, Mark. "Confucius". In Zalta, Edward N. (ed.). Stanford Encyclopedia of Philosophy.
  • "Confucius". Cyberspace Encyclopedia of Philosophy.
  • Confucius on In Our Time at the BBC
  • Multilingual web site on Confucius and the Analects
  • The Dao of Kongzi, introduction to the idea of Confucius.
  • Works by Confucius at Project Gutenberg
  • Works by or about Confucius at Net Archive
  • Works by Confucius at LibriVox (public domain audiobooks)
  • Confucian Analects (Projection Gutenberg release of James Legge'due south Translation)
  • Core philosophical passages in the Analects of Confucius.

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Source: https://en.wikipedia.org/wiki/Confucius

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