The National Pedagogy And Transformation Of Leisure Concept

During the late Zhou period, thinker came up with idea of how to restore order to China......Confucius said the Chinese needed to return to ethic, or moral value. (191)He [Qin shihuang] order of burning all writing that does not agree with legalism.(195)Since the Confucianism is the official government philosophy during Wudi’s reign. Confucian about the family was also honored.

While, “ingenious philosophers tell you, perhaps, that the great work of the steam-engine is to create leisure for mankind. Do not believe them.” Eliot uses the word “ingenious” sarcastically to communicate that these philosophers are poorly mistaken. The author instead believes that these technological advancements are destroying mankind’s time for leisure. In modern society, “even idleness is eager now- eager for amusement.” The author argues that even in times of idleness, there is no relaxation in modern society because people always strive to be entertained. Eliot exclaims, “Fine old Leisure! Do not be severe upon him, and judge him by our modern standard.” The author is of the opinion that Old Leisure is just “fine” the way he is, and should not be compared to New Leisure, whose time is filled and life is rushed.

Confucius created the doctrine that 300 years after his death became a permanent impulse of social life in China, established rules of behaviour not only in the state, but also the family as a social unit.1

This particular case of Confucianism in the 1986 Journey to the West television series is especially interesting, due to China’s socio-political setting of that time. The influence of the Chinese Communist Party (CCP) on media content[4] combined with its usage of Confucianism to secure its own right to rule[5] make the Journey to the West television series the perfect medium to promote Confucianism to the masses. The enormous popularity of Journey to the West

When employed labor is involved, productivity in terms of time becomes important, because the employer generally pays the worker in terms of time. For many jobs, then a shift from task-orientation to timed labor occurs, as the laborer’s time becomes the employer’s money. Thus, a separation between work and leisure occurs, as

Pieper describes work and leisure from a unique perspective. He believes that work is a necessary part of life, but one that should not consume our every waking moment. Piper challenges our modern definition of work to show us that time away can be beneficial. The leisure that he references is not a period of just not doing anything. He argues that our time not consumed by our work should be devoted to philosophy and theology that enriches our lives. What the modern world uses as leisure, which is not thinking at all, is what Pieper would call being sloth. The time away from work is meant for personal and spiritual growth. Idleness robs our time as much as work, but leisure allows us to expand our horizons. Comparing Huxley's Brave NEw World

However, the Confucian culture is exclusive to the contemporary political culture. In contemporary China, although socialist political culture has been widely spread and the actually implemented with the aid of the power of the state apparatus, people are still unable to completely get rid of the influence and control of traditional Confucian culture. In Confucian culture, the unity political view had the most influence, and the divine right of authority and the benevolence, righteousness, propriety, wisdom, and faith, combined with the Chinese characteristic of the small peasant consciousness, made socialist political system also exist some traces of traditional political culture inevitably, and a large amount of the residual traditional culture values affect the process of political development in a variety of ways (Bell, 2010). Today as you can see, the development of market economy makes profound changes taken place in people's social interest structure. Corresponding to it, while people's political consciousness is fundamentally unified under the banner of socialism and patriotism, but the concrete political tendencies such as political attitude, emotion and policy orientation appear differentiation, which

One of the oldest philosophies in Chinese history is Confucianism. At the time of the warring states, Confucius wandered throughout China seeking a ruler who accepted the Confucian way. Since then, his ideas grew and are still relevant today. Throughout time other philosophers, Mengzi and Xunzi, have interpreted Confucius’ teachings and have long debated whether human nature is good or bad. I argue that human nature is not, as Mengzi believes, inherently good, instead, completely self-interested.

I believe that this individualistic ideal is indeed a consideration in why such a great emphasis is placed on study and academic success both in ancient and modern China. But whilst looking into the topic, I discovered that there was an underlying model of communitarianism with their ethos on study. Chinese people believe that a sound education does not only ensure the future of the individual, but also the future and the development of the family and country on the whole. What this means is the Chinese people believe that that only through study, will China be able to ensure the longevity of its people and nation. The maxim from the Three-Character Scripture (an ancient Chinese writing) states, “if no proper education is given to children, their nature will go bad.” I believe the word “nature” can easily be substituted for the overall health of the future of the nation.

Confucianism is regarded as one of the primary religions that have profoundly influenced Chinese beliefs and ideologies. While Kongzi, or Confucius, is the founder of Confucianism, he is not the only philosopher who has contributed to such a significant impact on China. Similarly, the Analects of Confucius is not the single text that represents Confucianism. In fact, during different time periods throughout the history, there are a number of eminent representatives of Confucian thoughts, such as Mengzi and Xunzi. Because Confucianism aims at eliminating chaos and maintaining order in a harmonious society , they all agree that the guidance and education of virtuous Confucian pioneers are of extreme importance to achieve this

As such, the result is that the members of every class spend their energies striving to meet an ideal. Then inevitably, they choose the option of taking part in emulative consumption in order to maintain their good name, as failing to participate will result in them falling behind. In conclusion, the leisure class sets the norm for all other classes and that is part of their power in capitalism and

In general, facing nudges and its disputes, we must ask: if we accept the law to limit people’s behaviour, why do we need to worry about nudge for individual freedom of intervention? If we think that education is a reasonable way to shape the public, why nudge is unacceptable? If the patriarchal system of Confucianism is the traditional cultural subject shared by China and even the whole of Asia, then the government should consider how to make good used off the concept of nudge to protect people’s welfare. The argument that nudge is discussed and questioned in western societies may not be an immediate problem in the Confucian cultural kingdom; conversely, of we begin to attach importance to nudge, and try to integrate it with Confucian philosophy in theory, the perhaps we can better feedback or even affect the western culture for the autonomy

China has about five thousand years history which is a very long period of time. Also, the Chinese civilization was growing with these periods of time and it will continues greater than ever. Many wars and unhappinesses were happening during this period. Although, the time has passed, the histories and the civilizations have not passed. These family virtues, serious, working attitudes, sense of justice and the great Confucian tradition have been deeply assimilated into the Chinese people. Some Chinese traditions are different from North American’s. The Chinese culture has many special characteristics which are very interesting for people to learn.

Confucianism has easily been influential in the development of the Chinese state through history. In fact, the core ideals of Confucianism have evolved. Despite the harsh repression of Confucianism by Marxist revolutionaries during the second half of the twentieth century, Confucian values continues to be influential in Chinese society and recently, Confucian political philosophy has resurfaced again. In addition, the political ideas and social ethics of Confucianism can provide the basis for a new, functional form of government in China. Confucianism can be a viable political philosophy for China in the twenty first century because many intellectuals have turned to Confucianism to make sense of such social

The chapter also extends on to Confucius learning among the populace and its usage by the government, Confucian learning and its relevance to China’s modernization program, and connections between Confucian teachings and democracy. Essentially, the author’s purpose for chapter 1 is to establish an understanding on the importance of Confucian learning undergoing transformations and adapted to modern times.