The Relationship Between Parents And Children

With parents and their sensitive, responsive, and predictable caring towards young children, it helps develop children’s skills they need to succeed in their lifetime. Likewise early parent-child relationships have powerful effects on children’s emotional well-being. Through these exchanges children learn skills they need to engage with other children as well as adapt in different types of environments. Children eventually learn how to manage their emotions, and behaviors in addition they establish healthy relationships with adults and peers. This would eventually lead children to learn how to adjust to new situations and to resolve conflicts.

In an ideal family, Confucius consider the father as being omnipotent who are powerful, uncompromising and striving for the unity, and well-being of the family, in exchange for the obedience from his children. The model of a wise father is like that of a benevolent ruler - the emperor, who is the father of all people, taking care of his children and nurtures them. In Confucianism, there are five essential virtues that a good leader must obey, they are humanness, righteousness, proper ritual, knowledge and integrity. For example, the virtue of humanness can be exemplified by an adult’s protective feelings for a child; and when a governor governs himself first according to the virtues of filial piety, he will gain the respect and obedience of the people, and the land would be harmonious, peaceful and prosperous because such virtues will be emulated by the subjects. In other words, is perfection teaches them

These practices, which Confucius describes traditionally, contain very conservative and moral ideologies. All three practices stress the importance of honorable values such as peaceful, equal influences, respect and concern for others, and self-respect. Confucius branches out to expand his meanings of the three practices, but the main traditional concepts remain the same. Finicality involves placing great importance on the care one has of their family members, and treating non-family members as if they were part of their family. Confucius found this practice extremely important in civilization, and believed that if everyone were "filial and friendly toward one's brother”, it would have its effect on the government and influence it in a positive way. Finicality, according to Confucius was a very important key to a collaborated government. As Confucius wrote "A young man is to be filial within his family and respectful outside it. He is to be serious and faithful, abundant in his love for living beings and intimate with those who are

Throughout the imperial period and into the beginning of the twentieth century, the relationship among family members was prescribed by Confucian teachings (Jiling . The esteemed philosopher sought order in the ancient ties within a family and codifies the position of the male patriarch as the ultimate authority for the family unit. All family members must be subservient to the eldest male, while women, in traditional Chinese society, had their status set at birth.

When implemented in their society, there is no doubt that they grasped Confucian conservative beliefs into their moral standards and practices. In their education system, they were accustomed to the idea of dedication, obedience, and loyalty, due to behavioural control and motivation; in their economic system, the local and national economic system was transformed into a conservative capitalist society run by Confucianism; and finally, in their social system, they created social order and divisions among equals, while respecting elders; all conservative values and practices of originating from Confucianism. Morally, whether this standard of living is right or wrong, is dependent on the individual and his or her moral values, but what can be stated is that Confucianism and its ideologies have shaped China into a conservative

Confucius thought that people have five main relationships (Miles Dawson, 1915). All of these relationships were unequal except for friendships the rest of the relationships were based on respect for authority: a subject to his ruler, a child to his parents, a wife to her husband, and younger brothers to elder brothers (Miles Dawson, 1915). These relationships are still around today and they are one of the main reasons the world has order in it. Without these relationships people wouldn’t know what to do with themselves, because they lack a purpose in

The Confucian family sets a hierarchy between parents and child, and thus creates some roles to fulfill between each other. Children, or minors, are expected to be respectful and obedient to their parents. This respect to parents is called filial piety, and Grace Hui-Chen Huang and Mary Glove, in paper Confucianism and Chinese Families: Values and Practices in Education, states that “it is believed that children who respect their parents will become good citizens and leaders” (Huang, Gove 12). This quote reflects why Confucian family considered filial piety very importantly, and disrespecting it was unacceptable. As children are required to respect and obey parent’s authorities, parents’ duty is to be protective and supportive to their children. This duty includes an educational, financial, and moral support for their children to grow as a wise adult. By following this relationship between parents and children, Confucian family maintains an equilibrium and manages to powerfully bond their families together. This bond between Confucian family also explains why the reputation of individual can also be a reputation of his or her family as well. According to Confucianism, the success of individual could not exist without his or her family’s constant support and guidance. Also, a success of individual means that individual must have followed the principle of filial piety very

Confucius was ancient china’s first great thinker and teacher. Confucius had taught all men with a talent for governing should take a part in government.Confucius believed people needed to have a sense of officiality.Duty meant that a person should put the needs of their family and community first. To Confucius, the best way to behave was similar to an idea known as the Golden Rule which is : “Do unto others as you would have others do onto you. Confucius urged people to “measure the feelings of others by one’s own,’’ for’’ within the four seas all men are brothers.” Each person owed a duty to another person. And the parents owed their children love, and their children owed their parents honor. ( Spielvogel 288-289) The great thinker and teacher was confucius, the ancient china.

Within Confucianism there are two sets of regulations for a Confucian’s interactions with others in their sphere of influence. One of these codes is more aimed toward the governmental structure of a Confucianist country. This categorization for dominance in the everyday functioning of society is called the Three Bonds and goes as follows: Ruler over Minister, Father over Son, and Husband over wife. This structure can still be seen, glaringly so, in Chinese society. The men take precedence over the women, age gives benefits outweighing those that can be attributed to most other qualities, and a quality called the “Mandate of Heaven” gives you authority over everything. The “Mandate of Heaven” is the Confucian justification for an emperor, the implication that the ruler rules because the gods wish them to and not just by

As Confucius said, “Virtue is not left to stand alone. He who practices it will have neighbors.” How can one affect the others? What will be lost if one element is missing? In Confucianism, there are the five constants (Ren, Yi, Zhi, Xin, and Li), each correlates with others; however, the main focus is the practice of Ren and Filial Piety, which can transform us into Jun Zi. Confucius suggests that all practices are related to each other, and missing any elements will fail to become a Jun Zi (the ultimate goal). The practice of Ren promotes the how we should treat each other with love, however, unlike Mohism, Confucianism believe there should not be universal love, we should love based on who they are. Furthermore, filial piety, the love toward parents and family, remarks the importance of Ren and the theme of Confucianism. Li, the practice of caring for others, concludes the significant to become a Jun Zi. Even though there is no explicit definition for love in general, combining all three practices will certainly demonstrates an all-around love, which is the trait of Jun Zi. Furthermore, the importance of filial piety contributes how traditional Chinese view relationship and marriage, which still exist in some families. The love and care that Confucianism introduce are arguably the most general and ambiguous, which are the two different kinds of love: either toward elderly or strangers. The love towards elderly is as known

Throughout history human behavior has held a continuing fascination for artists of all kinds. The way in which human beings relate to one another has been a source of inspiration to painters, sculptors, authors, composers, playwrights, filmmakers and photographers alike.

Relationships are the way in which two or more people are connected. The relationships that we make in life are very easy to forge; however they are not so easy to maintain. A relationship between two people can have very different meanings. In some relationships such as two lovers, they can also be best friends because they share good communication. A relationship between a parent and child has a special bond because they share love, and affection for each other. However, there are times when a relationship can go bad because there is no understanding, lack of communication, and a feeling of distance in the relationship. In this essay I will examine the relationship between my best friend and I, how the relationship has progressed, how are relationship is passionate and committed, some challenges we had to encounter, and some next steps in this relationship.

Seeing how Confucius lived in a war-torn society he was very anxious in developing or improving the government and society. The Master however, was convinced that the main problem with the government and society was the lack of virtue. Good officials were a key part for having a good government, but in order to become a “good official” you would have had to master the Five Virtues. Confucius envisioned to govern by virtue. Virtue enables the ruler to control and protect his state by relying on loyal representatives, without troubling himself. The Master said: “If you govern the people legalistically and control them by punishment, they will avoid crime, but have no personal sense of shame. If you govern them by means of virtue and control them with propriety, they will gain their own sense of shame, and thus correct themselves” (2:3, Analects). Confucius also stated that, “He who governs by means of his virtue is, to use an analogy, like the pole-star: it remains in its place while all the lesser starts do homage to it.” He also believed that strong family values and relationships played a major role in a secure society, and also by giving respect to the ancestors. When asked about the principles to a good government, Confucius replied by saying “Good government consists in the ruler being a ruler, the minister being a minister, the father being a father, and the son being a

This gives Confucius’s philosophy a filial bias. In choosing between family and society, Confucius would encourage family to be prioritized, given that it’s filial love that allows us to reach out and love other people, just like how a ripple in a river can extend and reach out to the entire ocean. His example is the dilemma of the son in turning in his father who has committed a crime. Counter-intuitively, Confucius teaches that it is not up to the son to surrender him to the authorities, but the father himself. The son should not do anything to sever the family relationship even when society is at stake (Yu 337).

The spiritual core of Confucianism is the eternal human values. However, on this it may be objected that all more or less significant spiritual currents in one way or another have always been associated with these values. To this, there is the following answer: a pledge of eternal Confucianism was able to express those values in the most accessible, the most common and the indisputable form. Moreover, the author believes that it is necessary to speak about eternity. Set up in the Confucian way the observer immediately noticed that of the two, as it were by the nature bestowed more than "natural" communities - the family and the state - is a much more stable family, and because it pushed all Confucius and his followers on the main