The Importance Of A Good 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

Confucianism has been a part of Chinese culture for over a thousand years. Many who have studied Confucianism would say that it is not a religion. It is better described as a philosophy or moral code. The philosophy of Confucianism comes mainly from the speeches and writings of Confucius, a great Chinese thinker and educator. He believed that Humanity, Rite, Neutrality, Virtue, Education, and Cultivation were the basis of human behavior. In addition, Confucius felt that this philosophy was the best way for people to behave and interact with others in society.

Upon analyzing the Analects, we can describe filial piety as “not being disobedient” (Koh, 366). One’s filial duties are clearly defined by Confucius and how to accomplish this is a large part of the text. According to Koh Eung-Kang, filial duty is departmentalized into three separate categories: mental care, physical care, and care after death (366). This special care can be interpreted as the concept of benevolence which was listed above as one of the five virtues, where familial care holds more weight than emotional attachment. Today, benevolence is still held in the highest regard, and children are still expected to do their filial duty and care for their parents. This is evident by the lack of nursing homes in Korea. Grandparents are expected to live with their children until the end of their natural lives. (Koh, Eun-Kang, Koh, Chin-Kang 2008:

To be a human you must practice the four virtues, benevolence, righteousness, propriety and knowledge. Mencius said, “Since all men have these four principles in themselves, let them know to give them all their development and completion” (Plato, 47). One can practice good virtue by correcting oneself after every failure, eventually developing their true potential. Mencius taught the golden rule, “do unto others as you would have them do unto you” as a sure path to achieving goodness. Mencius’s philosophy of human nature consists of obtaining the pure instincts you were born with as a child throughout your life and eventually achieving good virtue humans are capable of

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,

It is on a personal note, that I believe that character is effected by one’s relationship with the other three core values. With the proper sense of scholarship in a person they would have the intelligence needed to get through life. The correct amount of leadership in a person they would have responsibility and the ability to take charge when necessary. Then with just the right sense of service they would be helpful and assist their community or others when they are in need of it. It is also my personal believe that I as a person do not have a perfect character but will always make an effort to have an exemplary

Confucian philosophy is an ethical and philosophical thinking system thought to have been developed from the teachings of Kong Fuzi, known as Confucius who lived between 551–478 BC in China. [1]The essence of Confucianism is that the human mind can be cultivated through virtue and moral perfection. Confucianism has had tremendous influence on Chinese history and culture as well as other East Asian

Mencius, as one of the most influential scholars of Confucian thought, shared many of the same views as Confucius and furthered many of his ideas. One example would be the emphasis on family and its connection to the government. Mencius, like Confucius, saw that the wellbeing of the family was crucial for prosperity of the state. He also emphasized filial piety and advocated for agriculture instead of fighting more wars. Furthermore, he took on the idea of the gentleman versus the ordinary person, someone who was distinguished, diligent, righteous, and respectful. But while the views of Mencius seem to more closely mirror those of Confucius, that was not entirely the case. For example, Confucius emphasized the importance of rulers as well as loyalty to authorities, stressing adherence to the social stratifications set in place by Chinese culture and society. However, Mencius said, referring to the noble ministers of the court, that “When the ruler makes a major error, they point it out. If he does not listen to their repeated remonstrations, then they put someone else on the throne.” He argued that subjects should be able to overthrow a ruler that is unjust, for it is only a ruler that is righteous and benevolent that should be supported by the people. Mencius also stressed the importance of a person’s motives, something not explicitly seen

The first point in Confucius 's three main points is the importance of family. Confucius stressed that family is composed of many types of relationships within the family. These relationships are: parent and child, husband and wife, and elder brother and younger brother. The relationship between the elder brother and younger brother is a simple one, but it can easily be overlooked. The relationship between parent and child is one of the ones most emphasized by Confucius. Confucius uses the idea of Filial Piety, the respect of a child for his or her parents, to stress the importance of this relationship. Confucius is also known for the idea that “if the interests of one’s ruler and one’s parents conflicted, one’s support of the parent came first” this is according to the book, page 48. Confucius also has the belief that everyone is born into the world as good. Last but not least, is the relationship between husband and wife. In Lessons for Women by Ban Zhao, Ban Zhao lists many different maxims that led to a

Piety is nearly impossible to explain and clarify but Socrates and Euthyphro discuss three major possible definitions; while breaking them down,

Confucianism is a belief system of thoughts taught by Confucius in China during the 5th and 6th century BCE during the Zhou dynasty. During this time, China was dealing with serious political conflicts, moral chaos, and intellectual conflict and order were almost non-existent. During this political struggle, Confucius believed that going back to the “traditional ways” was the only path for society to get back on track and developed his thought into what is known as Confucianism. It has existed for over two millennia and has changed over time. Some people refer to Confucianism as philosophy while others view it as a religion. Confucianism is a belief system which can be incorporated into other religious beliefs and forms of religion. This belief system has heavily influenced politics and life in China and neighboring places.

Confucianism focuses on rituals and the proper behavior of the culture. There is a belief that what you are is your place in society and one must be okay with that. One has to learn to be okay with their life or situations because nature will always run its course even with interruption. Confucius’ main goal was to explain proper character through observation, studying, and self-reflection. Which could be found in nature and the way nature works. Which relates to the quote “Those who know don’t talk. Those who talk don’t know” because those who know, learn through observing their surrounding. A human reaches potential when they are able to recognize their true self, what nature is, and how to follow their nature. To me knowing who they are

Confucianism was structured around respect for family and society. Confucianism was an important belief, particularly for the scholar-officials. Confucianism existed during a time of warfare and chaos of China. Confucius’s philosophy was created to bring back peace and stability. He said that a wise ruler governed through honest examples, not force. Confucius lived around 551 B.C. to 479 B.C. Even after Confucius died, his followers kept spreading his thoughts and beliefs. He educated people that they could get virtue through education. He taught a similar version of the “golden rule”, to treat others like you would treat yourself. Confucius taught children that they should always respect their parents.

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.

When looking at the ideas of Confucianism, one must look at the values that he expresses that are essential to human beings in order to become gentleman. Some of these values are present in every society and in every country. Ideas like jen and the Golden Rule are indispensable to life in almost every society on the globe.