61. What Confucius Thought A brief summary of the basic concepts behind one of the world s oldest philosophies, Chinese confucianism. http://www.heptune.com/confuciu.html

What Confucius Thought by Megaera Lorenz Confucius, since he lived in a war-torn society, was largely concerned with improving government and society. He was convinced that the problem with government and society was a lack of virtue. There were not enough government workers of the ideal kind that Confucius's pupil Zizhang described: A public servant who on confronting danger is prepared to lay down his life, who on confronting gain concentrates on what is right, who when sacrificing concentrates on reverence, who when mourning concentrates on grief should definitely be all right. (19:1, Analects This description covers most of the qualities Confucius considered virtuous: sincerity and a willingness to learn, minimal desire for material things, and loyalty. Other factors important in being virtuous included self cultivation, filial piety, extensive knowledge of ritual and poetry, humility, and a good grasp on how to conduct oneself when dealing with other people. Confucius also thought that how you go about trying to achieve something is more important than actually achieving it. Confucius believed that, because the rulers at his time were not virtuous, they did not please the common people (another important requirement for good government), and incited attacks on themselves from the other warring states. He pointed to the actions of successful historical figures as examples of good and virtuous behavior.

62. Confucianism | Asia Society confucianism is often characterized as a system of social and ethical philosophy rather than a religion. In fact, confucianism built on an ancient religious foundation to http://asiasociety.org/countries-history/religions-philosophies/confucianism

63. Won Buddhism* Article regarding the moral systems of confucianism and Buddhism. http://ccbs.ntu.edu.tw/FULLTEXT/JR-JOCP/chung2.htm

Won Buddhism*: A Synthesis of The Moral Systems of Confucianiam And Buddhism Bongkil Chung Journal of Chinese Philosophy Vol.15 1988 P.425-448 Honolulu, U.S.A.

64. Tao's Culture 道德文化學會 Lectures, seminars, book publishing, and periodicals provided in an effort to propagate Chinese Taoism, confucianism, and Buddhism. http://taosculture.org/

LANGUAGE 語言 ENGLISH 英文 CHINESE 中文 道德文化學會 Tao's Culture, Inc. 版權所有，©

65. Ch�ng Yagyong: Korea's Challenge To Orthodox Neo-Confucianism, Reviewed By John Review by John L. Goulde, reprinted from the 1998 Acta Koreana. Discusses the significance of Tasan s classical learning. http://koreaweb.ws/ks/ksr/ksr98-11.htm

Korean Studies Internet Discussion List KOREAN STUDIES REVIEW , by Mark Setton Korean Studies series . Albany: State University of New York Press, 1997. (ISBN 0-7914-3173-8 cloth; ISBN 0-7914-3174-6 paper). Reviewed by John I. Goulde Sweet Briar College [This review first appeared in Acta Koreana While the modern use of Tasan is dictated by the needs of Koreans confronted by issues of modernization, participation in the global economy, and the shift from authoritarian military rule to civilian government, Tasan's own world and world outlook was very different from that of Koreans today. Understanding what Tasan's philosophical contributions meant within the context of 18th and 19th century Korea and how those contributions were related to conditions created in the 16th and 17th centuries is a whole other matter. Setton's study does much to clarity and to contextualize what Tasan and other reformers of the period were attempting to do. Native Korean scholarship and current Korean interest in Tasan assumes that as a member of the Practical Learning Movement (the Shirhakp'a susahak ) though not the direct result of a factional dispute, was nevertheless a product of his own factional allegiance to the Southerners and their tradition of criticism that began with Yun Hyu (1617-80) and was carried on by Yi Ik (1681-1763).

66. Yi Hwang (T'oegye) Article adapted from the 1994 Routledge Encyclopedia of Philosophy, briefly discussing this philosopher s relation to Korean Neo-confucianism in general. http://faculty.washington.edu/mkalton/T'oegye.htm

Yi Hwang (T'oegye) Yi Hwang (1501-1570) best known by his honorific name T'oegye, is one of the two most honored thinkers of the Korean Neo-Confucian tradition. His fully balanced and integral grasp of the complex philosophical Neo-Confucian synthesis woven by Chu Hsi during China's Sung dynasty marks the tradition's arrival at full maturity in Korea. His "four-seven debate" with Ki Taesŭng established a distinctive problematique that strongly oriented Korean Neo-Confucian thought towards exacting investigation of critical issues regarding the juncture of metaphysics and their all-important application in describing the inner life of the human heart-and-mind He took the civil service examinations and served in government for a number of years, but his true longing was for a life of quiet study, reflection, and self-cultivation. He retired from office in his late forties to pursue his dream, and the following two decades were a period of tremendous productivity in spite of frequent recalls to office as his fame as a scholar and teacher grew. The differing orientations crystallized into bloody clashes and purges by the end of the fourteenth century as young men steeped in moral rigorism began to move from the countryside into government.

67. The Tea House Based on the I-Kuan-Tao religion from Taiwan, this forum promotes specific ideas regarding Taoism based on a combination of Taoism, Buddhism and confucianism. As such, they have strict rules about proper conduct. http://www.taoism.net/teahouse/

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68. Confucian Documents Online texts of the key works of the Confucian philosophical tradition, including the Confucian canon and four of the Five Classics. http://www.sacred-texts.com/cfu/

Topics Home Catalog African Age of Reason ... Comparative Confucianism DNA Earth Mysteries Egyptian England ... Buy books about Confucianism Confucianism and Traditional Chinese beliefs The Chinese Classics These are key texts of Confucianism, the traditional state religion of feudal China. These are some of the few Chinese texts which survived a disasterous book-burning in 213 B.C.E. by the Emperor Ch'in Shih Huang. Confucian Canon Five Classics Sacred Books of China Traditional Chinese Beliefs Confucian Canon. Although three of four of these books are traditionally attributed to Confucius (K'ung-tzu, 551-479 B.C.E.) it has been established that he did not write a single word of them; they were written down by his students after his death. The Analects come closest to an actual exposition of his philosophy. These works were put into their present form by Chu Hsi in the late twelfth century C.E. These four books were required reading in order to pass the civil service exminations, (started in 1315), which were the gateway to employment in the Imperial bureaucracy. The translations are by James Legge, from his 'Chinese Classics' series. Works traditionally attributed to Confucius, but of uncertain authorship, have an asterisk following his name. The Confucian Canon in Chinese and English Confucius , tr.

69. Confucian Education Article on the historical application of Confucian doctrines to the imperial Chinese educational system. http://www.csupomona.edu/~plin/ls201/confucian2.html

To enrich your family, there is no need to buy good land: Books hold a thousand measures of grain. For an easy life, there is no need to build mansion: In books are found houses of gold. When you go out, do not be upset if no one follows you: In books there will be a crowd of horses and carriages. If you wish to marry, don't be upset if you don't have a go-between: In books there are girls with faces like jade. A young man who wishes to be somebody will devote his time to the Classics. He will face the window and read. The Song Emperor, Renzong Mencius INTRODUCTION The historical importance of education in Chinese culture is derived from the teachings of Confucius and philosophers of the middle and late Chou eras. Fundamentally, these philosophies taught that social harmony could be achieved only if humans were free from deprivation and given proper education. Confucius taught that all people possessed the same potential, and that education was the corrective means to curb any tendencies to stray from ethical behavior. From the very first, Confucius made education available to students from all classes. Education in China has thus been a equalizing force from ancient times. It became the means by which individuals from even the humblest backgrounds could rise to great heights. Through the ethics of Confucius which informed the traditional curriculum, it was also a powerful mechanism for implementing the ethical and social norms of Chinese society.

70. Confucian Temple Illustrated article on Taiwanese Confucian temples. http://www.premier.com.tw/Touring/ConfucianTemple.htm

�x Ancient Ming Tombs �x An-Ping Settlement �x Artillery Fortifications �x BuddhistMonasteries �x City God Temple �x �x Confucian Temple �x Family Shrines �x Foreign Merchant Houses �x Fort Provintia �x Fort Zeelandia �x Historical Wells �x Historical Western Style Architecture �x �x Koxinga's Shrine �x Martial Temples �x Medical God Temples �x Memorial Stone Gates �x Pantheon of Universal Deities �x Presbyterian Architecture �x Temple of the Five Concubines �x Temples of Heavenly Holy Mother �x Temples of Supreme Emperor of Dark Heaven �x Vegetarian Halls �x Confucian Temple In the history of Chinese, Confucianism plays a significant role. In major cities, there are Confucian temples with official worship. The Tainan Confucian Temple, Chuan Tai Shou Hsueh, is the most complete one in layout. The son of Koxinga, Chen Yung-Hua built the temple in 1665 and named it Hsien-Shih Sheng-Miao (Holy Temple of the great teacher) with a Kuo-Hsueh (National School) on the premises. In 1683, the dynasty of Ching, the temple was enlarged and reconstructed. Several renovations had been executed in three hundred years. Today in Taiwan, Confucian Temple is listed as the Grade historical landmark with the most traditional architectural heritage. As for the structure of Confucian Temple, Pan-kung Fang is located to the east and Pan Chin to the south of the compound. There is the famous stone inscribed "all" officials, Soldiers, and Civilians off the House" standed in 1687 in front of the entrance of Tung Ta-Cheng Fong. Temple and school and located side by side facing the front yard of the compound the former on the right, the latter on the left. There is Li-Men (Gate of Rites) and Yi-Lu (the Path of Righteousness) in front of the temple. Ta-Cheng Men is the main entrance of the building. The shrines for officials, local worthies, and filial sons are beside the gate. The main hall I Ta-Cheng Tien (Hall of Great Achievement), followed by rooms for ritual implements and musical instruments. There is Chung-Sheng Tzu behind the main hall flanked by the library and Yi-Cheng Shu Yen.

71. Wesleyan Confucian Etext Project Project to compile electronic texts of Confucian and related philosophical writings, especially Neo-Confucian writings from the 11th to 18th centuries. Extensive online Chinese-language texts are available. http://sangle.web.wesleyan.edu/etext/cep.html

Welcome to the Wesleyan Confucian Etext Project Introduction and Goals As I understand it, research in the field of Greek Classics was revolutionizeda decade or so ago when the entire classical Greek corpus became availableon CD-Rom. Suddenly projects that would have consumed weeks or months oftedious work could be accomplished in minutes or hours. Speed was no guaranteeof quality, of course, but there seems little doubt that the ability toconduct computerized searches of important texts was a great boon to thefield. Chinese studies is poised on the verge of a similar revolution. A fewclassical-era philosophical texts have been available for one or two years,but progress in putting more texts on-line has been slow. With recent improvementsin Chinese optical character recognition (OCR) technology, though, and withthe possibility of many people working together over the Internet, the timefor rapid movement towards digitizing the Chinese philosophical and literarycorpus has arrived. We hope to contribute to this progress primarilyby producing Etexts. We will focus on Confucian and Confucian-inspired texts from the 11th century C.E. to the present. There are, to our current knowledge, no texts from this period currently available. We will also make available some classical-era Confucian texts that others have prepared.

72. The 13 Confucian Classics Short notes on each of these works from the Confucian canon. http://www.chinaknowledge.de/Literature/Classics/classics.html

CHINAKNOWLEDGE - a universal guide for China studies HOME About Guestbook Encoding: Unicode (UTF-8) [Location: HOME Literature > Confucian Classics] Chinese Literature Confucian Classics The Confucian Classics are said to have been thoroughly composed by the great social thinker Confucius (Kongzi 孔子) himself, at least the so-called Five Classics. Indeed, only a small part of the whole canon is from his time, the late Spring and Autumn period 春秋. Parts of the Book of Documents, the Book of Poetry (or Songs), the Book of Changes and the Spring and Autumn Annals existed already during the Zhou Dynasty. But the main part of the corpus was written or at least compiled under the Han Dynasty 漢, when Confucianism became the official state philosophy and thinking. The books are divided in the Wujing 五經 "Five Canonical Works", including the Yijing 易經 "Book of Changes", the Shujing 書經 (or Shangshu 尚書) "Book of Documents", the Shijing 詩經 (or Maoshi 毛詩) "Book of Poetry" , the

73. The Neo-Confucian Confrontation With Buddhism A 1988 paper by Edward T. Ch ien in the Journal of Chinese Philosophy. Notes the ways in which Neo-Confucian teachings and attitudes toward Buddhism changed over time. http://ccbs.ntu.edu.tw/FULLTEXT/JR-JOCP/chien.htm

The Neo-Confucian Confrontation with Buddhism: A Structural And Historical Analysis Edward T. Ch'ien Journal of Chinese Philosophy vol.15(1988) P.347-348 Hawaii, U.S.A.

74. 404 Page Or Site Not Found Study questions and presentations from an introductory course on East Asian thought. http://www.gened.arizona.edu/harrison/confucianasia/class.htm

404 File or Site Not Found The information that you were looking for cannot be found. The Gened websites no longer in use have been archived. Please contact Sean Galyen ( sgalyen@arizona.edu ) for assistance.

75. 20th WCP: The Confucian Filial Obligation And Care For Aged Parents Paper by James Wang delivered at the 20th World Congress of Philosophy. Sets in opposition the Confucian and Western contractarian understandings of family relations. http://www.bu.edu/wcp/Papers/Comp/CompWang.htm

Comparative Philosophy The Confucian Filial Obligation and Care for Aged Parents James Wang Jwang@okway.okstate.edu ABSTRACT: Some moral philosophers in the West hold that adult children do not have any more moral obligation to support their elderly parents than does any other person in the society, no matter how much sacrifice their parents made for them in the past or what kinds of misery their parents are presently suffering. This is so, they claim, because children do not ask to be brought into this world or to be adopted. Thus, the traditional filial obligation of supporting and taking care of the aged is left as either the private responsibility of the elderly themselves or as a societal burden on the public. For example, Norman Daniels argues that there is a "basic asymmetry between parental and the filial obligations" (Daniels, 1988, p.29). The parental obligation of caring for their young children, says Daniels, is a "self-imposed" duty, while the so-called children's obligation of caring for their aged parents is "non-self-imposed" and thus cannot be morally required. In her famous essay, "What Do Grown Children Owe Their Parents," Jane English also claims that a favor done without it being requested or a voluntary sacrifice of one for another can only create "a friendly gesture" (Sommers & Sommers, 1993, pp. 758-765). It incurs neither an "owing" nor a moral obligation to reciprocate. Accordingly, "a filial obligation would only arise," says English, "from whatever love (s)he [the adult child] may still feel for them [her parents]."

76. The Song Confucians Outlines the role of historical inquiry in the Confucian thought of the Chinese Song dynasty. http://www.iun.edu/~hisdcl/h425/songhistory.htm

The Song Confucians' view of history Similar to their practical approach to Confucian learning, Song Confucians also rediscovered the practical use of history: as mirrors to reflect the good and the bad of the past so that future rulers would avoid the errors of past. History was considered a very important subject for government administration because of its didactic function. Starting from the Tang Dynasty (608-906), dynastic histories were compiled by state appointed historians who were usually to write histories of the previous dynasty, with the explicit purpose that such histories would aid the present dynasty's rulers to learn from the past so that the dynasty would not fall as the last one did, though occasionally historians were also asked to compile histories of their own dynasties before the present ruler. This accorded with the Confucian ideal embodied in the Spring and Autumn Annals , a history of the state of Lu during the time of Confucius, supposedly edited by Confucius himself, who wanted to use the history of his state to show how success or failure to adhere to the ancient ways would bring about prosperity or ruin to a country. The edition of the

77. Confucian Teachings Stand Test Of Time A year 2000 article from China.org.cn. Describes the contemporary popularity of Confucian studies in China. http://www.china.org.cn/english/2000/Dec/5153.htm

Home Domestic World Travel ... E-mail Confucian Teachings Stand Test of Time A total of 800,000 teenagers have read the great Chinese classics, including the Analects of Confucius , across the country in the past two years, and the number of students to take part in the project of reading the Chinese classics, launched by China Youth Foundation, is expected to reach 3 million in the coming 10 years. The warm welcome extended by the teenagers, their parents and some famous scholars to the project is simply a reflection of the influences of ancient sages, especially Confucius, on the contemporary Chinese society. Although Confucian philosophy is widely thought to be the most important basis of Chinese culture, the sage's ideas were severely criticized during the "cultural revolution" (1966-76) as a feudal ideology. With the ending of the "cultural revolution," efforts to erase Confucius' influences on Chinese people was shown to have been unsuccessful, and scholars worked harder on Confucian studies and the spread of Confucian precepts. "Our scholars are developing the Confucian philosophical system so that it can play a bigger role in contemporary China," said Professor Jiang Guanghui, secretary-general of the International Confucian Federation.

78. Confucian Temple, A Sacred Hall Of Art In Guizhou's Anshun Illustrated tourist article on this preserved Ming Dynasty Chinese Confucian temple. http://www.chinavista.com/experience/guizhou/temple.html

Join Us Advertise Info Home Attractions ... Buy Souvenirs Welcome to China Virtual Tours, your premier online guide to travel in China. article selected from Travel China weekly The Confucian Temple is the place where Chinese officials in ancient times offered sacrifices to Confucius, the great ideologue, politician and educator. There are numerous Confucian Temples of various sizes all over the county. They also served as school of higher education in ancient times. All these temples were exquisitely constructed as a sign of local respect to the Sage. A Confucian Temple has been kept intact in Anshun, Guizhou Province in southwestern China. Now it has been turned into a museum to display the colorful culture of ethnic groups in the provinces. The temple in Anshun City is about 100 kilometers southwest of Guiyang, the provincial capital. With a history of more than 600 years, it has become one of the nine national cultural relics units in Guizhou, and is under state protection. The architectural complex consists of four courtyards constructed in ferraces, each higher than the other. After renovation and expansion in the Ming (1368-1644) and Qing (1644-1911) dynasties, it assumed its present size, and is very magnificent when looked at from the front. Over the entrance is a stone memorial archway which has inscriptions to eulogize the great man. On the right side of the entrance is erected a stone table with carved characters reminding civil and military officials in the Ming and Qing dynasties to dismount from their horse before passing through the entrance. According to the rules, the officials had to enter from the right door and come out from the left.

79. Hamilton College: A NATIONAL LEADER In Teaching Students To Write Effectively, L Article by Thomas A. Wilson, detailing the historical process by which Confucius and his followers came to be venerated across China. http://www.hamilton.edu/academics/Asian/TempleCulture.html

80. Ethics Of Confucius, Mencius And Xun-zi By Sanderson Beck Chapter from a book by Sanderson Beck. Discusses the life story and teachings of each of these classical Chinese thinkers. http://www.san.beck.org/EC14-Confucian.html

BECK index Confucius, Mencius and Xun-zi Confucius Teachings of Confucius Followers of Confucius Mencius ... Later Confucian Works This chapter has been published in the book . For ordering information please click here. Shang, Zhou and the Classics As education and literacy spread in China and scholars became influential as ministers of rulers, philosophers also began to flourish. In the late sixth century BC two of the greatest philosophers of all time emerged in China - Lao-zi, the founder of Daoism, and Confucius, whose philosophy and religion came to dominate China for more than two millennia. Confucius Confucius is the Latinized form of Kong Fu-zi, which means Kong the master. Confucius was born in the small state of Lu in 551 BC and died in 479 BC. This was a time of turmoil, political intrigue, and numerous small wars in the last part of the Spring and Autumn era. Assassinations, bribery, adultery, and other crimes were common even though punishments were severe. In Lu three families contended for the hereditary rulership, while numerous educated aristocrats sought positions in the government, and many suffered poverty. Confucius was brought up as a gentleman, who took up music, archery, and fishing, although he said he fished without a net and would not shoot at a bird at rest. He was so absorbed in music that once he did not know the taste of meat for three months. He also learned to do practical jobs of humble people such as keeper of the stores and head of the pastures. However, most of the time Confucius was not able to find an official position though he was willing to do anything that did not involve wrong-doing. Perhaps it was his ethical concerns that prevented him from being useful to the rulers of his time. Instead he occupied his time in what he loved the most - the pursuit of learning.

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