Biography of Confucius Wikipedia

Try the literature selection service. You can always turn off the advertisement. Annotation of the article is devoted to the creative path of the famous Chinese philosopher Confucius. The author pays attention in his work not only the most important stages of the biography of the philosopher, but primarily the main philosophical views of Confucius, which were formed under the influence of the life factors of his biography.

The teachings of Confucius are voluminous and wide. It covers almost all areas of human consciousness and life. In the history of exercises, it is customary to call Confucianism a doctrine, which includes the sum of moral and socio-political norms. These generally accepted standards are transmitted to generation to generation for almost three thousand years. The rules concerned the upbringing of a person, his behavior in the family, in service and in society, established the right way of thinking.

The goal of Confucianism in the creation and formation of order in a society based on moral development, beauty and culture of personality. The term “Zyun-Tzu” was borrowed by Confucium from the “Book of Songs” “Shi-Tszin”, which Confucius not only knew well, but also, according to traditions, edited. In the "Book of Songs" the word "zyun-tzu" meant "sovereign son", or aristocrat. Confucius changed the meaning of this word so that it began to indicate no longer the origin, but of a person’s quality.

Junzi is a achieved husband, or a perfect personality, a person who cultivates the perfection of the education of feelings in himself. In this, Confucius saw a means of healing of society. And first of all, this applied to the ruler, since a perfect husband is a model of behavior, a person whom all residents of the Middle Kingdom should imitate. In this regard, the “small man” of Xiao-Jen, preoccupied with material prosperity, is an antipode of the noble husband.

It shows that, only striving for self-knowledge and self-improvement, one can meet the moral and ethical requirements put forward by Confucius. Translated means humanity, "humanity" 1, or humanity. Love is not like a sense of sex, covered in romance, this is a natural instinctive human feeling, but thanks to education it is cultivated and made by civilized. Housing is a delimiter between man and animal.

That is, it is that which opposes the bestial qualities of wildness, meanness and cruelty. Later, a tree has become a symbol of the constancy of Zhin. Done as a fire. Lun Yu. Eastern literature; Xin balances whether it is preventing hypocrisy. Blue corresponds to the element of the Earth. The practice of expressing civilized feelings at the right time and in the right place.

Although following from his own interests is not a sin, a fair person follows and, since he understands that this is correct. And it is based on reciprocity: so, you should read your parents in gratitude for the fact that they raised you. Bannovs the quality of Jen and tells the noble person the necessary hardness and severity. And confronts selfishness. Virtue and subsequently was linked to metal.

Bannovs the quality and, preventing stubbornness. Ji confronts stupidity. Ji in Confucianism was associated with an element of water4. Confucius says that Zyun-Tzu does not part with the jen in a hurry or at the moment of danger. Jun -Tzu is the ideal of a person who has reached a harmonious combination of various qualities, both morality and education, both immediacy and sophistication.

Such a person should be characterized by tolerance, multilateral, wide understanding of life and aversion to any varieties of fanaticism and maximalism.

Confucius calls this path "medium -sized." The rules of deception help to find a measure and adhere to it - Lee. For Zyun -Tzu, they play the role of a criterion that helps him to avoid extremely: "Handlessness without fussiness, thoroughness - into timidity, courage - in embarrassment, directness - into rudeness." The presence of the ideal of Zyun-Tzu in the framework of the teachings of Confucius is sometimes ignored in the literature, and the entire characteristics of Confucianism are built only on the basis of the patriarchal-hierarchical structure of relationships: 1 sovereign and subjects, the master and servants of Zhong.

Unconditional devotion and loyalty to the master was the basis of the character of the “noble husband” in the Confucian understanding; 2 parents and children of Xiao. In these relations, the sacred duty of children to show sons of respect was emphasized; 3 husband and wife. Here, the husband’s rights were endless, and the obligations of his wife were reduced to unquestioning humility, exemplary behavior and housekeeping; 4 senior and younger.

The mandatory was considered not only respect for the older by age, but also for the senior in position, rank, rank, skill; 5 between friends Dee. Relations between friends were to be of a sincere and disinterested mutual assistance5. Based on this, Confucianism is proclaimed by the ideology of despotism. But the line of reasoning associated with the ideal of Zyun-Tzu makes serious adjustments to such grades.Being a harmonious and independent personality, Zyun-Tzu should not comply with any order of the ruler.

On the contrary, he must resist him in cases where he finds his behavior immoral. The moral norms stated in Confucianism, by the force of influence on the mass consciousness of the peoples of the Ancient East, equated the biblical ten commandments. It is not surprising! Returning to five virtues, I would like to note that Jen in a broad sense includes the whole totality of social morality and social practice.

In a narrower, but more accurate sense, Housing denotes socially acceptable forms of behavior6. This is the moral ideal of the stereotype of human behavior, in other words - virtue. In this context, education, training, that is, socialization of personality, and acquisition of individuality proceeds. The whole process is a set of limiting and regulatory tools that determine the norms of human relations, which is the traditions, rites, ceremonies, rituals, that is, everything that is called.

Therefore, whether it is a means to achieve Zhen. Confucius implies by it the special social inventions of the sages of antiquity created to educate the people and establish public order7. It does not act as something permanent and unchanged. Confucius recognized the need and inevitability of changes, but without sharp revolutionary bursts and breaks with the past, demanding strict observance of traditions, laws and reverence for those who convey this tradition - to senior, and primarily to their own parents.

Family-Rod rites and to a greater extent the cult of ancestors are an integral element of the teachings of Confucius. According to the religious beliefs of the Chinese, the main responsibility of man is the sons of Xiao's respect and the veneration of the ancestors. Confucius attached paramount importance to this virtue, considering it the basis of all other virtues and, above all, humanity.

In second place among family virtues, he calls respect and love for the older brothers Dee. One of the Confucian works says: “Always express complete respect for parents; deliver them the most beloved; mourn when they are sick; to the core of the soul, boil at their death; Make them the deceased victims with religious solemnity - these are the five duties of the son of piety.

” There is no need for you in an indispensable solution to the issue, but it will come - you yourself will find out everything ”8. From the mentioned, some scientists conclude that Confucius demanded that the rituals in honor of the ancestors were not for the sake of the spirits themselves, but solely because these rituals were established since ancient times, that is, for the sake of the process itself.

But the next saying makes priorities in their places: “After all, dogs and horses are fed too. If this is done without deep reverence, what is the difference here? These feelings, according to Confucius, should be expressed in obedience to parents in accordance with the rules of Lee during their lifetime, and after death, in order to adequately bury them and make sacrifices on their graves.

The virtue of obedience found its place among the qualities characterizing the relationship between the ruler and subjects. In Lun-Yu, the idea is repeatedly found that the one who is in the family obeys his father in the state obeys the ruler. The idea that the state is nothing more than a large family determines the views of Confucius on 6 fractures of L.

Eastern literature. He believed that laws have no meaning for improving society. The ideal of the control of the Middle Kingdom was embodied in the principle of uvei, which means "income." So you can manage only if there is a solid foundation in the form of moral education. With a lack of virtue in society, no matter how hard the government is trying to rectify this provision, violence and chaos will still reign in the country.

Confucius explained this as follows: “If you rule with the help of coercion and limit the people by laws and punishments, then people will begin to avoid this, but will not acquire a sense of shame and conscience. If you rule with the help of virtue and direct them with Lee, then they will have feelings of shame and conscience, and they will begin to act virtuously on their own ..

Thus, Confucius turned primarily to the human heart, that is, to the moral foundations of the personality. An ideal society is a society in which there is no crime and violence, and this is possible only when each personality reaches the development of Ren, in this case, an ideal society arises as if by itself. For clarity, we will have a connection between elements: with perfection of our own virtue, family relations are settled, respectively, if everything is favorable in families, then in the state and, therefore, order and tranquility reign in all the Middle Kingdom.

Moral self -improvement is the basis of the peace of the Middle Kingdom for the Confucians, this was a cherished goal, despite the fact that most of China’s history was in wars. Unfortunately, the most humane Confucian commandments, addressed to the “noble husbands”, were observed irregularly, but it was they who served as the basis of the moral education of the individual.

In the "Li-Tsza" the ancient Chinese treatise on the rules of behavior says: “To manage the state without observing, it is like a blind man without a conductor; It's like looking for something without a candle in a dark room. Whether they constitute a necessary condition for popular existence. No, then it is impossible to properly serve the spirits of the earth and the sky; Is there, then it is impossible to distinguish between the sovereign from officials, the highest from the lower according to the public position, the oldest from the younger ones by age.

The head of state should be a good ruler, raising the people with his example and acting on him with the help of virtue and rules of decency - Lee. But for all possible situations and provisions, it is impossible to use the same thing - there should be a certain highest principle, a criterion for determining whether. Such a criterion is also, “duty-lawsuity”.

And - this is the principle of proper, or moral correctness, it is a regulatory principle for choosing a particular method of behavior. History showed that the call for humility, obedience, for humility and subordination in relation to senior and the best, was one of those features of Confucianism, which later, already in the II century. This ideology of the patriarchal monarchy and the hierarchical structure of relations is the basis of everything in the doctrine of Confucian teaching, which has become the main ideology of Chinese feudalism.