Confucianism

THE MINISTRY OF EDUCATION AND SCIENCE

OF REPUBLIC OF KAZAKHSTAN

UNIVERSITY OF INTERNATIONAL BUSSINESS 
 
 
 
 
 

Report:

“CONFUTIONISM”  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

CONTENT

1. Introduction……………………………………………………………………………..3
2. The main part……………………………………………………………………………

1. Biography of Confucius…………………………………………………………………

2. The doctrine of Confucius………………………………………………………………

1. The teaching of human ………………………………………………………..…………

3. Conclusion……………………………………………………………………………...
4. Bibliography ……………………………………………………………………………

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

1. Introduction

Confucianism - philosophical teaching, which appeared in ancient China. The creator of Confucianism was Kung - Tzu (Confucius).

Great scientist of that time, he was one of the first became interested in human nature, the meaning of human life, the origins of human aspirations and desires. Trying to explain them, he is guided by his own experience, suggested a number of interesting ideas. The whole life of Confucius was looking for the chief, for which man lives.

Confucianism - one of the leading ideological currents in ancient China. A number of publications are given a "compromise" definition of Confucianism at the same time as a religion and as the ethical and political doctrine. Confucius - the creator of the moral and religious teaching - has left a profound mark on the development of spiritual culture of China in all spheres of social life - political, economic, social, moral, art and religion.

By definition, L.S. Vasilyev, "Not being a religion in the fullest sense, Confucianism became more than just religion. Confucianism - is also the policy and administrative system, and the supreme regulator of economic and social processes - in other words, the foundation of the Chinese way of life, the principle of organization of Chinese society, the quintessence of Chinese civilization. "According to their outlook, way of explaining the world and man's place (the "civilized" and not "barbarian") in this world, Confucianism speaks rather in ethical and political than religious terms.

The ideology of Confucianism as a whole shared the traditional concepts of heaven and heavenly destiny, in particular, outlined in the "Shih Chin". However, in the widespread doubts about the sky in the VI. BC Confucians and their chief representative of Confucius did focus not on preaching the greatness of the sky, and the fear of heaven, before his punishing power and inevitability of heavenly destiny.

Confucius said that "all originally destined by fate and anything can neither subtract nor add" ("Mo-Tzu," "Against Confucians" ch. II). Confucius said that a noble man should feel the fear of heavenly destiny, and even pointed out: "Who does not recognize the fate that cannot be considered a noble husband." 
Confucius honored Heaven as a stern, and the supernatural master, having known at the same time anthropomorphic qualities. The sky of Confucius defines for everyone to his place in society, rewards, punishes.

Confucius founded his own school in 50 years. He had many disciples. They recorded their thoughts as their teacher and their own. Thus arose the main Confucian essay "Lun Yu" ("Conversations and statements") - the product of a completely unsystematic and often contradictory, a collection of moral precepts in the main, in which, according to some authors, it is very difficult to see the philosophical essay. This book every educated Chinese memorized as a child, by it he was guided all his life. The main objective of Confucius - to harmonize the life of the state, society, family, man. The focus of Confucianism, human relationships, parenting issues. Idealized antiquities, Confucius rationalize the teaching of morality - the Confucian ethic. It is based on concepts such as "reciprocity," "golden mean", "humanity" that make up the whole "right way" - Tao. 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

2. Main part

1. Biography of Confucius

Confucius (Kuhn Zi, 551-479 BC) was born and lived in an era of great social and political upheavals when Chou China was in a state of severe domestic crisis. The power of Chou ruler - Wang has long subsided. Destroyed by the patriarchal clan rules in feud was dying aristocracy. The collapse of the ancient foundations of the family-planning devices, internecine strife, corruption and greed of officials, distress and suffering of ordinary people - all this led to sharp criticism of zealots of antiquity. Criticized his age and the high placing of the last century, Confucius, on the basis of this opposition has created the ideal of the perfect man izyun Tzu. High moral chun-tzu had to have two major advantages in its submission: humanity and sense of duty. Humaneness (jen) includes a modesty, humility, dignity, selflessness, love for people, etc. Jen - it's almost untouchable ideal of perfection, possessed only of old. Of his contemporaries, he believed only humane himself and his beloved disciple Yan Hui. However, this chun-tzu one of humanity was not enough. He had to have another important quality - a sense of duty. Duty - this is a moral obligation, which is humane man, because of their virtues, imposes on him.

A sense of duty, as a rule, due to the knowledge and the highest principles, but not by calculation. "A noble person is thinking about debt, low man cares about profit," - taught by Confucius. He also developed a number of other concepts, including loyalty and sincerity (cheng), decency and respect for the ceremonies and rites (li). 
Following all these principles was the duty of the noble chun-tzu, and thus "an honorable man."

Confucius - is speculative social ideal, didactic set of virtues. This ideal became mandatory to follow, closer to him was a matter of honor and social prestige, especially for those members of the upper class scientists and officials, bureaucrats, professional administrators, who with Han (III century. BC) began to manage the Chinese Confutes Empire. 
Confucius sought to create the ideal knight of virtue, fought for the high morality, against the prevailing injustice around.

But with the transformation of his teaching in the official dogma of the foreground are not made, and the external form, which appeared to demonstrate loyalty to the old days of respect for the old, feigned modesty and virtue. In medieval China gradually developed and was canonized by certain norms and behavior patterns of each person depending on their location in the social and bureaucratic hierarchy. At any point in life, in any case, the birth and death, admission to the school and the assignment - always and everywhere existed strictly and binding on all the rules of conduct. In the era of the Han was drawn up a set of rules - Litszy treatise, a compendium of Confucian norms. All recorded in this book of traditions rules should know and practice, and so diligently than the higher position in society, man held.

Confucius, building on their constructed social ideal, formulated the foundations of social order that would like to see in heaven: "Let the father be a father, son - son, the Emperor - the Emperor, the official - official", i.e. everything will fall into place, and everyone will know their rights and obligations and do what they should be. Orderly way society should consist of two main categories, upper and lower classes - those who think and manage and those who work and obey. The criterion for the division of society into upper and lower classes had to be no distinction of origin, and not wealth, but the degree of closeness to the ideal of human chun-tzu. Formally, this criterion is open to all the way up is much more complicated: class officers were separated from the common people "wall characters" - literacy. Already in Litszy been expressly agreed that the ceremonies and rituals are not related to the common people, and that the gross corporal punishment is not applied to the literate.

The ultimate and highest goal of management of Confucius declared interests of the people. One while they were convinced that most people do not understand their interests and are not without care and Confucian-educated - the rulers, he cannot do: "The people should be forced to go through properly, but do not explain why." 

One of the important pillars of social order, by Confucius, was a strict obedience to their elders. Blind obedience to his will, word, desire - is the basic norm for junior, subordinate, as a subject within the State as a whole, and in the ranks of the clan, family. Confucius reminded that the state - is a big family and the family a small country.  

Confucianism, ancestor gave a deep sense of character special. Order and made ​​him the first duty of every Chinese. Confucius developed the doctrine of Xiao, the sons of deference. The meaning of Xiao - to serve the parents of the rules is to bury them under the rules there and bring them to the victim by the rules there. 

Confucian ancestor worship and standards Xiao contributed flourishing cult of the family and clan. The family was considered the heart of society, family-far superior to the interests of the individual. Hence the constant upward trend in the family. Under favorable economic opportunities for the pursuit of co-residence of close relatives predominate over the separatist tendencies. Arose a powerful clan and kin branched who held each other and sometimes lived in a village.

And in the family and in society at large by anyone, including the influential head of the family, an important official of the emperor, was a primarily a social unit, inscribed in the strict confines of Confucian traditions, which go beyond the limits it was impossible: it would mean "losing face" and loss of face for the Chinese equivalent to civil death. Abnormalities were excluded, and no extravagance, originality of mind or appearance of higher Chinese Confucianism is not encouraged: stricter rules ancestor worship and relevant education repressed selfish inclinations since childhood.

The man with the child to get used to the fact that the personal, emotional, its values ​​on a scale commensurate with the common, accepted, due to efficient and mandatory for all.

Confucianism was able to take a leading position in Chinese society, to acquire structural strength and to justify their extreme conservatism, which found the highest expression in the cult of the same form. Keep the form in order to reduce any cost type, not to lose face - all this has now become a particularly important role because seen as a guarantee of stability. Finally, Confucianism and acted as a regulator of the country in its relations with the sky and - on behalf of the sky - with the various tribes and peoples who inhabited the world. Confucianism has supported and offered to set up the Yin-Chou time the cult of the ruler, the emperor "son of heaven" from heaven, the manager of the great steppes of the sky. From this it was only a step to the division of the world in a civilized and uncivilized barbarians China who live in the warmth and ignorance and get knowledge and culture from a single source - from the center of the world, China.

Not being a religion in the fullest sense, Confucianism became more than just a religion. Confucianism - this is just politics and administrative system, and the supreme regulator of economic and social processes - in other words is the foundation of the Chinese way of life, the quintessence of Chinese civilization. For more than two thousand years, Confucianism has shaped the minds and feelings of the Chinese influence on their beliefs, psychology, behavior, thinking, perception, their lifestyle and way of life. 
 
 

2. The doctrine of Confucius

Underlining its commitment to tradition, Confucius said: "I ​​give, but do not create, I believe in the antiquity and love her" (Analects, 7.1). Golden Age for China's Confucius believed the early years of the Zhou Dynasty (1027-256 BC. E..) One of the favorite characters to him was, along with the founders of the Chou dynasty, Wen-wang and Wu-wang, and their associate (Y Wang's brother), Zhou Gong. Once he even said: "O how weakened [my goodness, if] I had long since no longer seen in a dream, Zhou-gong" (Analects, 7.5). In contrast, the present seemed to reign chaos. The endless civil wars, all the growing unrest led Confucius to the conclusion that a new moral philosophy, which would build on the idea of ​​original goodness, planted in every human being.

A prototype of the normal social order, Confucius saw good family relationships, the older love the younger and take care of them (jen, the principle of "humanity"), and the younger, in turn, respond with love and devotion (and the principle of "fairness"). Particularly emphasized the importance of filial duty performance (Xiao - "filial piety"). A wise ruler should govern by instilling in citizens a sense of reverence for the "ritual" (li), that is, the moral law, resorting to violence only as a last resort. Relations in the State in all such relations should be a good family, "The governor should be the ruler, subject - a subject, his father - the father, son - son" (Analects, 12.11). Confucius encouraged the traditional Chinese ancestor worship as a means of maintaining loyalty to parents, family and state, composed as it were, all living and dead. It is the duty of every "noble man" (tszyuntszy) Confucius believed fearless and impartial conviction of any abuse. 
 
 
 
 
 
 
 
 
 

1. The teaching about human

    Confucianism can be divided into three closely interrelated conditional parts, united by the idea of ​​the centrality of man in all Confucianism. First and foremost, in all three exercises - the very doctrine of man.

     
Confucius created his teaching on the basis of personal experience. Based on personal communication with people brought law that the morals in society over time fall. People broke into three groups:

     
1.Splayed. 
2.Discreet. 
3. The fools.

     
Citing examples of characterizing the behavior of people belonging to a particular group, proved this assertion and tried to find the causes of this phenomenon, and as a consequence, the forces that drive people into the process of life. Analyzing and drawing conclusions, Confucius came to the thought expressed in a saying: "The wealth and grandeur - this is what all people want. If you do not set them to the Tao in achieving this, they have not been reached. Poverty and contempt - now they hate all men. If you do not set them to the Tao in getting rid of it, they will not get rid of it. " These two basic aspirations laid down by Confucius believed in man from birth, that is biologically determined. Therefore, these factors, according to Confucius, is defined as the behavior of individuals, and the behavior of large groups, that is, and ethnic group as a whole. Natural factors Confucius negative attitude, and his utterances on this subject is very pessimistic: "I have never met a person who, seeing his mistake, he decided he would condemn himself." Based on the far from ideal natural factors Confucius even came into conflict with the teachings of the ancient Chinese who took the ideality of the natural creations for granted. 

    The purpose of his teachings, Confucius put understanding the meaning of human life, especially for him was to understand the hidden nature of man, what motivates him and his aspirations. By the possession of certain qualities and some position in society Confucius divided the people into three categories:

    1. Chun-tzu (noble man) - occupies a central place in the whole exercise. He plays the role of the ideal man, a role model for the other two categories.

     
2. Jen - ordinary people, the crowd. The average between Chun-tzu and Sloe Jen.

     
3. Sloe Jen (little man) - in the doctrine is used primarily in conjunction with the Chun-tzu, only in a negative sense.

     
Confucius expressed his thoughts about the ideal man, writing: "A noble thought, above all, about nine things - how to see clearly how to listen well, that the person was friendly, the fact that it was sincere, that the actions were cautious about the need to ask others, when in doubt, the need to remember the consequences of his anger, the need to remember about justice, when you can benefit. " 

    More fully the nature of this principle can be understood from the following sayings of Confucius: "A gentleman is polite, but not flattering. The little man flatteringly, but not polite. " 
The owner of ho - a man devoid of the hard of heart, the owner of Tun - a man possessed by flattering intentions.

     
The noble man aspires to harmony and concord with others and with yourself, be foreign to him with their company. The little man wants to be together with his company, foreign to him harmony and concord.

     
He - the most important evaluative criterion noble husband. Buying ho, he took on everything that they could not give him wen and jen: independence of thought, activity, etc. It is this transformed it into an important, integral part of the theory of government. 
At the same time, Confucius does not condemn, and the little guy, he just talks about the division of spheres of their activities. Word jen, according to Confucius, to carry out inappropriate features noble people, do a rough job. At the same time Confucius used the image of the little man for educational purposes. Giving it a nearly all negative human qualities, he made Sloe Jen example of what the roll man, not trying to cope with his natural passions, by example, which all imitation should be avoided.

     
Many sayings of Confucius appears Tao. What is it? Tao - one of the major categories of ancient Chinese philosophy and the ethical-political thought. Best of all is the notion of trying to reveal the famous Russian scientist-orientalist Alekseev: "Tao - is the essence, there is something static absolute, is the center of the circle, the eternal point of knowing and outside measurements, something only right and true ... It - the spontaneous nature of things for the world of It, the poet and the influx is the True Master ... Heavenly Machine, clinging form ... Higher Harmony magnet for not resisting him the human soul. That is the Dao as the ultimate substance, inert center of all ideas and all things. " Thus, the Tao - the limit of human aspirations, but to achieve it, not everyone. But Confucius did not believe that to achieve the Tao is not possible. In his view, people can realize their aspirations, and even get rid of the hated state if they are to adhere strictly to "set them to the Tao." Comparing the human and the Tao, Confucius emphasized that individual - the center of all his teachings. 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

3. Conclusion

Confucianism, appearing on ancient Chinese religious and philosophical doctrines, yet very different from them, and in some cases even conflict with them. One of these contradictions is the opinion of the primacy of social relations and their priority for nature. If you believe the ancient Chinese exercise routine in nature, perfect order and, consequently, perfect everything that is not created by human labor, the first Confucius subjected to this challenge and prove their claims are not ideal natural principle in man. The subject of paramount importance in Confucius is considered a human society, and, as a component part, a particular living person. One of the first Confucius gave his explanation of the forces driving man. By giving this explanation, he introduced a number of completely new concepts, previously unknown. Some, such as Chun-tzu and Sloe Jen, for a long time, determined not only the parameters for the development of political culture, but in many ways the fate of the spiritual culture of the Chinese nation. For the first time in the history of culture has created a real model of an ideal man, which had a huge impact on the shape of the national character and spiritual life of the Chinese nation. In contradiction to previous teachings of Confucius Eastern him suggested that the most important thing in life, that is something that should seek a person is not confined to achieve personal harmony with nature, and includes, first of all to achieve harmony with oneself and harmony with society. It was the first in the East, Confucius suggested that the main thing for a man - a harmony with their own kind. Having made this assumption, he tied together very different to his field of human research - state, society, and finally the man himself. Three of his teachings are related common concepts, moving from one exercise to another, and acquiring in each teaching new properties. One of the first Confucius created a real model of government that could become a reality if there is a certain level of spiritual development. 
Thus, creating your own teaching, Confucius was the first person who suggested and confirmed the primacy of the human person for all of society.