The Relationship between Form and Substance in Confucian...

Confucius is The Great Master of philosophy. He established new school based on principles of benevolence and named Confucianism. Confucius dedicated all his life to the teaching and sharing knowledge and ideas. He talked about fundamental elements of achieving harmony. Important concepts of his learning are li, ren, junzi and tao and observation of them make man fully literate. Rites or li allow men to develop goodness, understand the Way. Confucius says that the purpose of the rites is to give one place to stand, to provide solid ground like a body to fill out. Through the proper practice of li man extends himself into ren. And The Master is a leader, who step by step guides followers through the rites to the highest stair - Knowledge†¦show more content†¦This situation is very controversial because he was very insistent on proper performance of the rites. Confucius wanted students to absorb teachings and follow established customs though he valued his students’ i ndependence. Let us come back to our mutton, specifically, to form and substance. As I understood from The Analects, Confucius did not think that form and substance could be the same thing. He found it as an addition to each other, which did not exist separately. Of course, there are a lot interpretations of his statements because most of them was not so long that gave a chance to finish it at will. The Master said, â€Å"The gentleman is no vessel.† (The Analects bk II, c12) This is not complete phrase with only one right conception. He might considered that the gentleman is not empty vessel but complete formation or, even though, it could not have some forms or limits because the process of getting knowledge and benevolence has no boarders. We cannot say that form is more important than substance because existence of one without another is useless. The Master said, ‘If one learns from others but does not think, one will be bewildered. If, on the other hand, one think s but does not learn from others, one will be in peril.’ (The Analects bk II, c15) Learning without understanding of things is waste of time, and, on the other hand, just thinking isShow MoreRelatedChinese History Is Rich With Culture Conjointly Seasoned1472 Words   |  6 Pageshybridization of Confucian, Daoist, and Buddhist schools of thought. Tracing back the lineage of influence or tracking the evolution of culture is at times an arduous task. Retrospective observance has afforded me a certain clarity in interpreting the past. With that being said, this paper is dedicated to the echoes of the past stipulated by the Confucian Scholar Dong Zhongshu. During the length of the paper I will analyze his thoughts on the mandate of heaven, connection between the state bodyRead MoreLi in Confucianism Essay1109 Words   |  5 Pagesfocuses on Li, one of the core concepts about human nature, comportment and relationships in Confucianism. As a professional philosopher, the author is interested in philosophical interpretation of Analects. Actually, he has given the first such reading of Confucianism in the West. That is, he has touched upon subjects in Confucianism that a philosopher in the West will pay attention to. In order to understand the Confucian classic, Herbert Fingarette did not stop at reading many translated versionsRead More Chinese Shih Poetry And Philosophy Essay1118 Words   |  5 Pagessimpler, less exact form of poetry does put forth the ideas. Nowhere is this more exemplified than in the literature pertaining to the two major schools of ancient Chinese thought; Taoism and Confucianism. Poets such as Tu Fu and Po Chà ¼-i expressed the ideas of Taoism and Confucianism, respectively, while their fellow poet T’ao Ch’ien expressed both, through their poetry. nbsp;nbsp;nbsp;nbsp;nbsp;Confucianism is based on the ideas of Confucius, the man who gave the school of thought its name. TheRead MoreThe Geography Of Thoughts By Richard E807 Words   |  4 PagesIn this brief paper I will present a critique of the book the Geography of Thoughts by Richard E. Nisbett. The purpose of the author is to demonstrate the profound cognitive differences between Westerners and East Asians. He uses several experiments to explain the differences of these cultures are because of differing ecologies, social structures, philosophies, and educational systems that date back to ancient Greece and China. At the end of the book, I coincided with Nisbett and his descriptionRead MoreReview Asian 104 Essay5895 Words   |  24 Pagesmale, summer, dry, dominant, upper, active, etc., while the yin in terms of the moon, dark, female, winter, moist, receptive, submissive, lower, passive, etc. c. yin-yang metaphysical vision-The yin-yang metaphysical vision concerning the relation between changing/becoming and unchanging/being, as delivered in the Yi-Jing (I Ching) text takes neither priority of changing/becoming over unchanging/being nor priority of unchanging/being over changing/becoming, but regards changing/becoming and unchanging/beingRead MoreGlobal Business Cultural Analysis South Korea7932 Words   |  32 Pagesshould also be noted, that there are some differences and similarities between the Protestant amp; Catholic Church: for example, in the Catholic Church the use of statues and pictures are permitted as a means of inspiration. However, in the Protestant faith the use of statutes and pictures are not used. The concept of the Deity is agreed upon by Protestant and Catholic alike. However, one of the most significant comparisons between the Catholic and Protestant faith is the Means of Salvations. CatholicsRead MoreThe Basic Principles Of Ancient Chinese Philoso phy2093 Words   |  9 Pagesdisposition, Taoism is based on the knowledge of spiritual freedom, and Buddhism is the search for Nirvana. The relationship between knowledge and practice was the main concern for these philosophers. Every form of ancient Chinese philosophy was based on a kind of morality. Chinese philosophy did no adhere to the formal rules or structures in thought, and therefore resulted in fragmented thoughts on paper. Rather, through reflection of life experience and intuition was how these philosophical ideas wereRead MoreFinal Study Guide for Livanis Intl 1101 Essay3736 Words   |  15 Pagesmigration - The case of Islam: - Muslim Ummah - Re-islamisation as deculturalisation of Islam (not linked to a particular pristine culture, global Islam) - Quest for definition: Islam to fit every culture - By bridging the gap between secularism and religiosity, Fundamentalism overstretches religion to the point that it cannot become embedded in real culture Free trade and the environment Technological Change and Disease - Transportation - Short term travel: 940 millionRead More The Carnal Prayer Mat by Yu Li3331 Words   |  14 Pagesprivileged position destined to enlightenment, as their physical perfection affords them access to the critical sexual experiences and lifestyles that they must reject in order attain enlightenment. While The Carnal Prayer Mat is laced with Confucian, Daoist, and Buddhist doctrine, this paper aims to understand Buddhist concepts of destiny, karma, and enlightenment through an analysis of representations of masculine ideal beauty in late Imperial China. Vesperus’ and Siddhartha’s parallel lifeRead MoreConfucianism in Journey to the West31834 Words   |  128 PagesContents page 1. Introduction†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ . 1 2. Theory†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ 4 2.1. Discourse theory – A Short Explanation†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ 4 2.2. Confucianism†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ 6 2.2.1. The Principles of Confucianism†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ 6 2.2.2. The Confucian Revival†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ 7 2.3. Human Behavior: Nurture versus Nature†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. 8 3. Background Information†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. 10 3.1. China’s Media Reform†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 10 3.1.1. From Class Struggle to Cultural Education: Changes in