The paper "Philosophy of Analects by Confucius" is an exceptional example of a book review on philosophy. Confucianism, on the other hand, traces itself to the biographical fragments and sayings recorded to the text called the Analects. It is the traditional source of information on Confucius’ teaching and life. Several philosophical views and themes can be extracted from the Analects and they are ethical rather than metaphysical or analytical in nature. Arguably, Confucianism emphasizes on self-cultivation and a this-worldly alarm for the actual details of life as opposed to ideals and abstraction. The Confucius asserts that “ Heaven” or Tian is associated with moral order though dependent on human negotiators to actualize its will; its concern for the ritual property (li) as the instrument by which the state, the family, and the world can be allied with Heaven’ s moral order.
Confucianism is all about the belief in the “ infectious” nature of forces of morals (de), through which moral leaders diffuse morality to subjects, and how moral parents bring up their children. The master depicts, “ Yung is fit to take up a ruler’ s seat.
He will do it but he is so easy going. He asks, for a strict man to be easy in behavior in the surveillance of his subjects, should that be allowed? One who is easy going in both private and the public is surely absolute laxity (Confucius, 1995). Confucian analects teach that human discrimination like morality (bad or good) and aesthetics (ugly, beauty) generate the problems and troubles of existence. The way has no constant mind of its own; it makes the mind of people to be it's own. The clear insinuation is that an individual following the duo should stop ordering his or her life in accordance with distinctions made by humans.
Confucians wanted to change the universe and be practical in setting things instantly. They wanted to interfere, develop, educate, plan, orchestrate, and propose solutions. The Confucians shape the world, polish it, and decorate it. The philosophy of Confucians is concerned with the change in the sense that the Confucians believe they can coax reality, name it, understand it, and control. Confucianism regards the truth as concordant with a specific approach to politics, tradition, and life held as equally important and well looked upon as virtue and humanity.
Confucians puts forward a humanistic argument by only speaking of the way of heaven. A significant early Confucian noted these contrast but acknowledged the celestial and existence usefulness of the way of heaven. To Confucians, human beings are perfectible, improvable, and teachable through communal and personal endeavors, especially in self-creation and self-cultivation. They focus on the maintenance of ethics as the most vital and humanness for others in society.
They do not believe in a personal god or a supernatural (Confucius, 1995). In sum, Confucian philosophies are significant in transforming the world in that Confucians believe that society can be transformed by the moral cultivation of influential rulers because virtue has natural transformative effects on other people. This potential or inner moral power is brought about in an individual by heaven, yet it is this that heaven responds to, rather than the outward show of exercise of force or ritual.
ReferencesConfucius, W. (1995). The analect- Thrift edition series Trans. Soothill, William. New York, NY: Courier Dover Publications.