The Core Values Of Benevolence In The Analects And The Bible

‘Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength. The second is like unto it. Thou shalt love thy neighbor as thyself. On these two precepts hang all the law and the prophets’ (Mathew 22.37, 38, 39, 40). ‘By this all men know that they are my disciples, if ye have love one to another’ (John 13.35) …’He who loveth God loveth his brother also’ (1 John 4.21) …’If any man say, I love God, and hateth his brother, he is a liar’ (1 John 4.20) …The first thing that takes our attention is the saying of Jesus, ‘Thou shalt love,’ etc. (501-2)

In the Analects, the virtue of humanity centers around reverence, generosity, diligence, honesty, and kindness towards others. In seeking to attain each of these virtues, the goal is to become a true junzi, a gentleman (Confucius, Analects, 2). Men are thoroughly instructed upon how to deal with other people. They are treat everyone with kindness and righteousness (Confucius, Analects, 1). Reverence is to be shown to superiors, and harmony maintained with those not on his “level”. The dignity of a gentleman's actions are what gain him respect (Confucius, Analects, 1-2). He is to “expect” no more that what one is capable of in service, but to be “pleased” by nothing less than true following of “the Way” (Confucius, Analects,

"If an individual can practice five things anywhere in the world, he is a man of humanity...reverence, generosity, truthfulness, diligence and kindness" (Ebrey 19). Confucius' gentleman has to possess these fine qualities to achieve success. On the other side of the token, Daoism emphasized the need for similar entities. Laozi explains: "For minds, the depth is good. In social relations, human-heartedness is good. In speaking, the trustworthiness is good. In government order is good" (Ebrey 28). Both systems, through through different approaches, promote peace and goodwill among the family, society and with neighboring states.

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

Confucius taught us to love others from the within the family to everyone else in the society. A man’s

The concept of filial piety is also paramount to Confucius’s teachings and understandings of a good society, entailing a strong loyalty and deference to one’s parents, and to the highest male authority. Because Confucius believed that the family is the building block of society, this hierarchical system of respect was by extension applied to all superiors, depending on the type of relationship that existed between members of society.

The quest towards developing the ideal human character is sought after in both the Bhagavad-Gita and Confucius’ The Analects. In the Bhagavad Gita, the concept of sacred duty is prevalent throughout the text, as the warrior-prince Arjuna faces a moral dilemma throughout the story. In Confucius’ The Analects, filial piety is a virtue which impacts an individual’s character in relation to the Confucian religion. Sacred duty within the Gita requires the protection of one’s dharma, which is defined as the religious and moral law that manages an individual’s actions. Within Confucian thought, filial piety is a virtue of respect for one’s elders, ancestors, and parents within a community. Despite the differences between the contextual meanings of developing the ideal human, both the Bhagavad Gita and The Analects utilize their teachings towards developing ideal human character within the themes of sacred duty and filial piety with the goal of establishing a set of communal ethics to be maintained through different caste systems, essentially protecting the existing social structure. To argue this claim, I will begin by analyzing the similar intentions of deviating from selfish actions and thoughts to develop ideal human character. I will then express how the nature of this character leads towards the development of one’s sacred duty and filial piety. I will then connect these two ideas to show how together they work to develop a communal set of ethics aimed at maintaining order

Jewish and Christian teachings which call us to respond to God's love by loving our neighbors as ourselves;

Confucianism and Daoism are the most popular religions in the Chinese society. In short, Confucianism respects the virtues of love, good treatment of the other persons, respect for older people, and reverence of the family. Good manners remain the core of Confucianism religion as it mentioned in the Analects “what you do not want done to yourself, do not do to others.” On the other hand, Daoism, unlike Confucianism, does not consider the work as a priority. In order to reach a harmonious coexistence between humans and nature, Daoism encourages its followers to practice meditation and solitude in fantasy and remote islands. It is against the civil aspects because it believes that those aspects play a crucial role on corrupting human beings.

Confucius also recognizes that filial piety should be expressed naturally. According to Confucius, being filial to our parents is the utmost expression of respect. This is an essential element in obtaining the title of Chun-Tzu, or noble person. However, filial piety is not a one-way street. Parents are also filial to their children and to their parents. Both parent and child have a natural position and responsibility within the family; therefore natural filial piety is reciprocal. It is through recognizing and practicing filial piety in the family that a person will know how to act outside of the family. For in the Confucian tradition, it is realized that filial piety also exists between all beings. This is evident in the Confucian Golden Rule: "Never do to others what you would not like them to do to you” (Book XV). As in Taoist thought, filial piety is something that naturally exists and is reciprocal in nature. To force filial piety into being or to intentionally practice reciprocal filial piety would be going against its true nature. Filial piety must be freely and naturally expressed for it to be truly realized.

Benevolence and righteousness are universally valued. For example, Christianity and Buddhism both value honesty, forgiveness, loving your neighbor, and making the right choices.

Moral principles generally shape a person’s character. Such principles ultimately influence the way a person makes decisions, and may become the foundation that people pattern their lives after. However, in Chinese philosophy there exists a difference of opinion of moral principles. One by the name of Mozi advocates impartiality and condems partiality. He expresses that everyone should benefit everyone equally. Although this may seem benevolent, the very idea is impractical. Mozi’s point of view is rather progressive and future driven, due to the fact equal treatment for everyone has never happened historically and quite frankly, may not ever happen. In correspondence, Mengzi indicates that one’s first and strongest love, is love for one’s

     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

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.

Mencius states that “...if one is without the heart of compassion, one is not a human” (Mencius, 2A.6), which is a quote that captivates the essence of Mencius’s conventional life rather well. The conventional life is a lifestyle that focuses on the idea of all humans being born with these natural tendencies to be good, as well as to do good things. However we choose to care for these seeds planted within us will ultimately decide how we as humans treat others in this world. This conventional life contains the most convincing philosophy in my opinion, for it focuses primarily on the concept of humans being born as “good”, and choosing from that point on if they will use their natural born tools to remain “good”, or stray away from that path entirely.