Moral Human & Spiritual Values in Children

Both St. Augustine’s Confessions and Confucius’s Analects are significant teachings that have influenced people around the world not only in ancient times but in current history as well. Both doctrines provide discussion on the ethical values of society back in the ancient time they were written and lead us to discover similarities between the two beliefs. Although we find these connections, there are significant differences between St. Augustine and Confucius’s views on life and beliefs since they were living in different time periods and environments. Their experiences are the influencers that have impacted to the way that philosophies and traditions have grown today between the West and the East. I agree that Confucius celebrated social

Mencius and Hsun Tzu had different ideas about it. First of all, Mencius believed that human nature is good from the very beginning of their lives. But he also assumes that human nature is linked to other things like inherent qualities such as moral senses. (2016, 2A.6) For example, Mencius describes the sense of sympathy, sense of shame and sense of respect. (2016, 6A.6) According to Mencius these qualities are with us from the first day to our last day. He supports his idea of innate moral senses, with an example of that is a child falling into a well. He asserts that no one can turn their back on a situation like this. (2016, 2A.6) That example was his evidence to support the existence of moral senses. On the other hand, this wasn’t the case for Hsun Tzu he thought something else. Hsun Tzu assumes that human nature is evil and human nature is built upon benefits. (1963, 1) If people gain profit from that event they will be willing to do that because of their desires. Hsun Tzu asserts that this motivation explains human being’s evil behaviour. (1963, 1) In other words that it is a response to desire. Desire is still causing many problems in world. For example, people steal because of desire for money and people gossip because of their desire to see someone in a bad condition. People have desires and this is the source of the evil inside them. And for the last Hsun Tzu thought that nature is not something you can

Both St. Augustine’s Confessions and Confucius’s Analects are influential teachings that have a vast influence on people around the world in the ancient time and currently. Both doctrines discuss ethical values of society back during the time they were written and leads us to find some similarities between the two. There are substantial distinctions between Confucius and St. Augustine’s experiences and beliefs since they are living in different environments and time periods. Their insightful differences are the influences that contributed to mold the distinct philosophies and traditions between the West and the East today. I

Hsun Tzu's philosophy is built from the idea that human beings are by nature inherently evil, and the good they produce will only come through their conscious activity. Hsun Tzu believes that if man follows his nature and indulges in his natural desires, without transforming himself by conscious activity he is doomed to fall victim to his evil nature. "Any man who follows his nature will inevitably become involved in wrangling and strife, will violate the forms and rules of society, and will end as a criminal." Despite the pessimistic tone of Hsun Tzu's message he does propose conscious activity as a solution to man's evil. This paper will examine Hsun Tzu's perspective in light of both Mencius

This paper is written to examine various influences on the moral development of young children. Specifically, the paper will speak to the definition of moral development, the views held by educators Piaget and Kohlberg on this area of development in young children and the application of moral development theories by Early Childhood Educators. Theories posited by Sigmund Freud with regards to the psychological development of children in the early childhood arena will be discussed as well. Suggestions for parents on supporting the moral development of their children will also be addressed.

For example, the Analects of government, sage, virtue, and manners give a sense of teachings and positive philosophies to follow in order to become a good ruler and obtaining and giving respect. While the Classics and ideals of popper conduct, political peace, moral power, love and ideal humanity help to reinforce the Analects by giving an ideology of a humanism. As Confucian gives words of wisdom of establish a community who should act only when necessary, use knowledge for the benefit of all, and to live in peace in order to developed a stronger culture. Confucius gives the Chinese people a focus on the cultivation of virtue and maintenance of ethics, creating a community of righteousness and moral disposition to do good and how one should act in a community. Overall, Confucianism is a source of values, the social code of the Chinese, and a substance of

Mencius believed that human nature is good. Every person is born instilled with four main virtues; Righteousness, Ritual property, Wisdom and Benevolence. These virtues will only develop fully if it is nurtured and put to effect appropriately. He also claimed that those who are not virtuous have been “corrupted by the environment” . He believes that “Individual effort was needed to cultivate oneself, but one’s natural tendencies were good to begin with.” In this way, Mencius has integrated elements of Taoism into his theory. Basically, people are born well with good intentions, but they must work to maintain their good nature.

Both in and out of philosophical circle, animals have traditionally been seen as significantly different from, and inferior to, humans because they lacked a certain intangible quality – reason, moral agency, or consciousness – that made them moral agents. Recently however, society has patently begun to move beyond this strong anthropocentric notion and has begun to reach for a more adequate set of moral categories for guiding, assessing and constraining our treatment of other animals. As a growing proportion of the populations in western countries adopts the general position of animal liberation, more and more philosophers are beginning to agree that sentient creatures are of a direct moral concern to humans, though the degree of this

     Confucius’s complimentary behavior not motivated his disciples but also set forth the example of decency and citizenship within society. “I can try a lawsuit as well as other men, but surely the great thing is to bring about that there be no going to law.” (Confucius p. 70) Confucius stresses not only the importance of bearing down society with avoidable lawsuits, but also that the relationships between neighbors should be above petty differences and disputes. He continues to encourage the importance neighbors by counseling his followers about the perspective in which we view others. “The man of noble mind seeks to achieve the good in others and not their evil. The little-minded man is the reverse of this.” (Confucius p. 70) The goodwill of which Confucius wishes to implant in his followers is evident in his statements as he encourages optimism and

Availability and understanding of available information by an individual was taken as a very important treasure. The issues that Confucius taught to be followed were not entirely scientific learning but rather the study of the consecrated contents and the tenets of good worth and propriety (Oliver, 1985). An additional element which he held high was the control of proper example. The heroes, heroines and great people that existed were greatly exemplified by Confucius. Confucius did this by persisting on the scrutiny of the conservative models. Many of his well recorded aphorisms are tributes of his considered men of high caliber. Confucius trained his supporters the significance of constantly welcoming the rectification of personal liabilities. To further assist in the creation of an upright moral fiber, he cherished a particular amount of strength of will. He acknowledged the threat, particularly in the youthful, of falling into unwanted behavior, so he persisted on eradicating the push for uncalled for reassurances (Ferguson, 1972).

Seems rhetorical, but the fact is animals live through this everyday, without even given the choice. As humans, we establish our authority among all living beings, but for what reasons? Are humans better than all other species? Or is it true that we should hold a precedence over nonhuman animals? The ultimate question then remains, should animals have as much or equal to the same rights as humans? Their are endless arguments for and against this question, and many sub arguments that go hand in hand with each side. In this paper, I will discuss the definition of what animal rights entails and expand on the history that developed it’s meaning. Furthermore, I will thoroughly discuss, reason, and explain each opinion presented by our current society as well as the positions held by previous philosophers. Lastly, I will draw a conclusion to the opinions presented by discussing my personal position on the argument of animal rights.

Confucius, who lived from 551-479 BCE, was a Chinese philosopher, teacher, and politician. Confucius had written a set of books or ideas and concepts called The Analects. These were different collections of sayings that Confucius had written to reflect his ideas about different things like politics, family, morality, and many more. Confucius is also the creator of the commonly used “Golden Rule” of “do not do to others what you do not want done to yourself.” Through his teachings, books, and his followers, the philosophy of Confucianism was created. In Doctrine of the Mean, Confucius explains how to perfect oneself and how to become a morally righteous person. He explains how one must maintain a balance into a constant state of equilibrium.

Confucian thought is dominated by the integral idea that each man is fundamentally good, and that man only devolves from this state if faced with outside forces. Confucius emphasized these points when reviewing how best to solve the incessant disorder within China during the Spring and Autumn period. This period of disorder was the primary cause of Confucius’ teaching, with him seeking to remedy the chaos by encouraging people within China to live life according to his doctrine. According to Confucius, “there has never been a man who is not disrespectful to superiors and yet creates disorder. A superior man is devoted to the fundamentals (the root). When the root is firmly established, the moral law (Tao) will grow” (Chan p. 20). Here, Confucius emphasizes

Confucius and Aristotle are some of the greatest thinkers in the history of mankind. While Confucius was born in China and spearheaded a new way of perceiving morality, Aristotle was born in Macedon/Greece and also immersed his philosophical work to addressing moral thinking.Both philosophers have addressed similar subjects with major points of divergence and convergence. On virtue, these two authors have almost similar opinions. However, it is their points of convergence or agreement that have had a huge impact on the modern world’s thinking and understanding of virtue and moral behavior.

The irrelevance of a static human nature that can be associated with Confucianism is one of the most interesting aspects of the belief system. Instead of the focus being on more of a definitional quality of mankind, the focus is more on the improvement of man on an individual level as well as the improvement of society in general. Confucius seems to definitely possess the ability to see human behavior on a scale that includes the broader ramifications that it can have on a society. For example, Confucius sees the accumulation of wealth as a counterproductive ambition that only detracts from one's character. A rich man may lie around drinking all day and not work on improving himself, his relationships, or the society in general. Therefore, any version of such self-indulgence is