, Research Paper

Glen Szabo

Intro. To Eastern Philosophy

Paper 1: Kongfuze

128. Confucius said: ? If your words are expansive, you will happen that it is hard for your actions to mensurate up to them. ? [ 14.21 ] This transition appears on page 14 in the text in the subdivision on words and actions.

The point that Confucius is seeking to do here is that talking in an overdone mode of yourself or your workss is merely every bit easy as speech production of them in any other manner. But it is much harder to really execute exalted actions than it is to execute comparatively less hard 1s. Hence, it is well more functional to talk mildly of yourself or your actions if you intend uphold your statements in pattern. Further, if you seldom speak, or even do non talk at all, your workss and actions will by and large ever transcend your statements. In this same subdivision on words and actions from the Analects, Confucius even says, ? I wish I could avoid talking. ? & A ; # 61628 ; ( 130 ) . This shows that he prefers allowing his actions speak wholly for themselves. Besides, in this same subdivision once more on words and actions, Confucius says, ? The ancients were loath to talk, fearing that their actions would non mensurate up to their words. ? ( 126 ) . In stating this, Confucius further buttresses his inclination of? less talk, more action? by mentioning to pattern of the ancients, or those he carries great regard for. Obviously, Confucius rested great importance upon being low, peculiarly in the instance of what he said.

In thought of this transition, I really much portion the same attitude as Confucius. I feel that actions speak louder than words, because it takes the same sum of energy to express extremely self-flattering statements as it does to talk exactly of your existent abilities. The terminal consequence is self-defeat if person is in the wont of overstating his or her words. Furthermore, I feel an innate regard for a individual whose actions are on a regular basis exceling their remarks, because it shows their modestness. Confucius certainly knew the expression of regard through humbleness.

87. The Duke of Sheh told Confucius: ? In my land, people are merely. If a male parent steals a sheep, the boy will turn him in. Confucius said, ? The merely in my land act otherwise. The male parent conceals the wrongs of his boy, and the boy conceals the wrongs of this male parent. This is justice. ? This transition appears on page 10 in the text in the subdivision on filial piousness.

From the text, it can be said that Confucius values the importance of household and regard for those older than himself over the elemental rule that says larceny, in any state of affairs is incorrect and should be corrected. This poetry is from the subdivision on filial piousness, which means a devotedness to and fear for parents and household. To Confucius, the highest and deepest regard for parents and seniors should take precedency over everything else. In the same subdivision on filial piousness, Confucius says, ? When at place, a immature adult male should function his parents ; when off from place, he should be respectful to his seniors & A ; # 61628 ; ? ( 78 ) . Although I doubt that Confucius was in favour of larceny, he put a greater importance on regard for parents, which meant non traveling against them. Again from the subdivision on filial piousness, Confucius says, ? In functioning your parents, you may differ with them from clip to clip and seek to rectify them gently. But if they will non travel along with you, you must go on to esteem and function them without complaining. ? ( 86 ) . His values refering filial piousness seem to dominate other basic ethical motives.

Although I think that Confucius was justified in his staunch attachment to the impression of? household foremost? , I disagree with the manner in which he put it above other moral issue, peculiarly larceny. His devotedness seems blinding in that he may be morally righteous in his arrant fear for household and seniors. But this does non intend that those he holds in such high regard ( household and seniors ) will portion his flawless ethical motives, therefore doing him to sometimes back up the immorality that springs from them. I feel that despite Confucius? s many other positive instructions, his firm devotedness to household and seniors could perchance take him into problem.

191. Confucius said: ? I? m non refer about deficiency of success ; I am concerned about the agencies I use to accomplish success. I am non concerned about being unknown ; I seek to be worthy of being known. ? This transition appears on page 22 in the text in the subdivision on descriptions of Confucius.

Here Confucius is seeking to convey the importance of a life dictated by properness or proper behavior. This doesn? t mean that he will reject prosperity if it occurs in the class of taking a virtuous life, but that he will merely accept it if it is attained decently. Further in the poetry, Confucius besides makes a parallel s

tatement about celebrity. He doesn? t wish ill fame for himself, merely the qualities that would convey him notoriety. This is supported by the transition in the subdivision on descriptions of Confucius, in which Confucius says, ? I don? T concern about being unknown. I worry about my deficiency of ability. ? ( 190 ) There? s a mention here about the significance of the content of a life, non its concluding rubric.

The manner in which Confucius emphasizes the significance of your life? s workss, and non its concluding position, merely affirms my personal feelings. Although it would be nice to accomplish? success? , which is normally denoted in pecuniary signifier these yearss, I feel it is of far greater importance to be content and satisfied with your personal traffics in life. This is because I don? t believe I would be able to to the full bask my success unless I was secure with the ways in which I acquired it. Additionally, I feel true significance in life is derived from delectation during its deliberation, non merely the highest slot you can make. In this instance, my sentiment suggests that the terminal doesn? T justify the agencies.

2. Yu Tzu said: ? Those who have cultivated the virtuousnesss of filial piousness and entry to seniors do non demo discourtesy for their higher-ups, and they are ne’er problem shapers. The Chun-Tzu devotes himself to the basicss. When the basicss are established, the proper manner to populate ( Tao ) reveals itself. Are non filial piousness and entry to elders the foundation of all virtuousness? ? This transition appears on page 1 in the text in the subdivision on the Chun-Tzu.

Basically what is being said here is that a proper foundation is necessary in order to take an enlightened life. At the base of this foundation is an built-in regard for one? s seniors. This will interpret into fear for one? s higher-ups, who are a signifier of seniors. The Chun-Tzu or self-actualized, virtuous, perfected individual, does merely what is right, which leads to the proper manner to populate otherwise known as Tao. So doesn? t it do sense that at the footing of the proper manner to populate or Tao, we find filial piousness, or devotedness and regard for parents and seniors?

Personally, I feel that this statement International Relations and Security Network? t precisely true. Initially, I don? Ts agree with the proposed connexion between parents and higher-ups. Although I do agree with the construct of filial piousness, I don? T think it translates into regard for my higher-ups because despite the fact that I love and respect my parents, I have experienced rather a strong sense of abhorrence and disdain for some of my higher-ups, chiefly bosses. Additionally, I can believe of legion illustrations of people who abide by the thought of filial piousness, but besides are decidedly trouble makers at times. Consequently, I believe that entry to seniors and filial piousness are virtuous, yet non the foundation of all virtuousness.

31. Confucius said: ? The Chun-Tzu lives in harmoniousness with others, but he does non follow the crowd. The inferior adult male is a conformist, and yet he is non in harmoniousness with others. ? This transition appears on page 4 in the text in the subdivision on the Chun-Tzu versus the inferior adult male.

In this poetry, Confucius makes the differentiation between the? inferior? or ordinary adult male and the Chun-Tzu or a self-actualized, virtuous, perfected individual. He demonstrates the enlightened person? s ability to believe for himself while non making a splash about him as to elicit problem. Conversely, he shows how the norm or? inferior? adult male has the inclination non merely to interrupt those around him, but besides to be swayed by corporate sentiment. In subdivision refering virtuousness, Tzu Chang asked about right behaviour. Confucius said: ? Speak with earnestness and candidly, be low and respectful, and you will acquire along even if you live among the savages. If person speaks insincerely and venally, and if he is non low and respectful, so he will hold problem even among his ain people. ? ( 64 ) . The Chun-Tzu or enlightened individual possesses earnestness, honestness, humbleness, and regard, enabling him to populate in harmoniousness with others, while non giving his ain individualism.

The truth contained in this transition is vastly evident to me. I was ( un ) fortunate adequate to hold lived in a residence hall last twelvemonth while off go toing my first twelvemonth of undergraduate school. It became all excessively obvious to me that in order to keep my ideals and morality while peacefully coexisting with the savages or other freshers in my residence hall, I would hold to exert many of the virtuousnesss of the Chun-Tzu, such as honestness, humbleness, and regard. Likewise, those less inclined to make so were normally the persons who hadn? t an original idea in them, and all the piece smacking mayhem and beating up contention around us. Here, personal experience proves the wisdom of Confucius.

Bibliography

Crong, George.Readings in Eastern Philosophy.Hewett.New York City, N.Y.1994.