Confucianism: A Very Short Introduction by Daniel K. Gardner

By Daniel K. Gardner

To appreciate China, it's necessary to comprehend Confucianism. First formulated within the 6th century BCE, the lessons of Confucius could come to dominate chinese language society, politics, economics, and ethics. In this Very brief Introduction, Daniel okay. Gardner explores the most important philosophical principles of the Confucian culture, exhibiting their profound effect on kingdom ideology and imperial executive, the civil carrier exam approach, family lifestyles, and social family members over the process twenty-six centuries. Gardner makes a speciality of of the Sage's most important philosophical problems-what makes for an excellent individual, and what constitutes sturdy government-and demonstrates the long-lasting importance of those questions this day.

This quantity exhibits the effect of the Sage's teachings over the process chinese language history--on country ideology, the civil carrier exam procedure, imperial executive, the family members, and social relations--and the destiny of Confucianism in China within the 19th and 20th centuries, as China built along a modernizing West and Japan. a few chinese language intellectuals tried to reform the Confucian culture to deal with new wishes; others argued for jettisoning it altogether in desire of Western rules and know-how; nonetheless others condemned it angrily, arguing that Confucius and his legacy have been accountable for China's feudal, ''backward'' stipulations within the 20th century and launching campaigns to remove its affects. but chinese language proceed to show to the lessons of Confucianism for assistance of their day-by-day lives.

In addition to a survey of the philosophy and historical past of Confucianism, Gardner bargains an exam of the resurgence of Confucianism in China this day, and explores what this type of revival skill for the chinese language govt and the chinese language people.

About the Series:
Oxford's Very brief Introductions sequence deals concise and unique introductions to a variety of subjects--from Islam to Sociology, Politics to Classics, Literary conception to historical past, and Archaeology to the Bible. no longer easily a textbook of definitions, every one quantity during this sequence offers trenchant and provocative--yet constantly balanced and complete--discussions of the critical matters in a given self-discipline or box. Every Very brief creation gives a readable evolution of the topic in query, demonstrating how the topic has built and the way it has motivated society. finally, the sequence will surround each significant educational self-discipline, delivering all scholars an obtainable and plentiful reference library. regardless of the quarter of analysis that one deems vital or attractive, regardless of the subject that fascinates the final reader, the Very brief Introductions sequence has a convenient and reasonable consultant that might most probably end up critical.

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For Confucius, the physical practice of the rites inculcates in the performer the emotions and feelings associated with those rites. Immersion in the rites, which is what Confucius calls for throughout the Analects, habituates man externally to good, normative social behavior, and this habituated behavior guides and reshapes his moral impulses. 1). For Confucius, ritual is closely linked to music. The capacity of music to inspire moral behavior had been realized long before by the ancients. As the Book of Rites states, “In music the sages found pleasure and saw that it could be used to make the hearts of the people good.

Family is a microcosm of society, the locus for learning about human relationships and the norms that govern them. It is here that, ideally, we are inculcated in those values and practices that make a harmonious Confucian society possible: obedience and respect for authority, deference to seniority, affection and kindness toward the young and infirm, and so forth. The second passage of the Analects speaks to the essential role of family in shaping the moral individual and promoting a peaceful and stable social and political order.

It is not a matter of heaven’s whimsy. A poem in the Book of Odes warns the successors of King Wen, the illustrious founder of the Zhou, that retaining the Mandate or losing it is in their hands: The Mandate is not easy to keep; may it not end in your own persons. , the Shang]. The doings of high heaven 46 have no sound, no smell. Make King Wen your pattern, and all the states will trust in you. The message here is emphatic: be virtuous and the Mandate is yours; abandon virtue and lose the Mandate.

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