Rusty OLD FOOL, here's another Confucianism for you to learn. Let's
see if you can be less chop suey idiot!
Confucianism in Japan
Although not practiced as a religion, Confucianism from China has
deeply influenced Japanese thought. In essence, Confucianism is the
practice of proper forms of conduct, especially in social and familial
relationships. It is derived from compilations attributed to the fifth-
century B.C. Chinese philosopher Kong Fuzi or Kongzi (Confucius; in
Japanese, Koshi). Confucian government was to be a moral government,
bureaucratic in form and benevolent toward the ruled. Confucianism
also provided a hierarchical system, in which each person was to act
according to his or her status to create a harmoniously functioning
society and ensure loyalty to the state. The teachings of filial piety
and humanity continue to form the foundation for much of social life
and ideas about family and nation.
Neo-Confucianism, introduced to Japan in the twelfth century, is an
interpretation of nature and society based on metaphysical principles
and is influenced by Buddhist and Daoist ideas. In Japan, where it is
known as Shushigaku (Shushi School, after the Chinese neo-Confucian
scholar Zhu Xi--Shushi in Japanese), it brought the idea that family
stability and social responsibility are human obligations. The school
used various metaphysical concepts to explain the natural and social
order. Shushigaku, in turn, influenced the kokutai (national polity)
theory, which emphasized the special national characteristics of
Japan.
http://countrystudies.us/japan/62.htm
On Jul 22, 12:26Â pm, rst0wxyz
yahoo.com> wrote:> On Jul 22, 9:18Â am, "abianc...@
my-deja.com"
my-deja.com>
> wrote:
>>> Rusty OLD FOOL,
>
> son-of-a-bitch abum_chump filthy dirty potbelly pig, you continue to
> puke the same shit on the internet.
>
>>you should not blame Confucius for your ignorance.
>
> Only fools fall in love with Confucius who was a fool himself.
>
>> You
>> should blame your chop suey parents keeping you in their chop suey
>
> You should work in a chop suey house and learn some manners. Â You are
> an ill-mannered uneducated scum the world would love to get rid of.
>
>
>
>> restaurant kitchen too long that made you a chop suey idiot. Now, here
>> is another Confucianism for you to learn, let's see if you can be less
>> chop suey idiot!
>
>> Your Confucius
>
>> China embraces Confucius again
>
>> Confucius has returned. In fact he was never far away, not even in the
>> darkest days of the Cultural Revolution. For years the government
>> reviled Confucius as a representative of "old ways of thinking", a
>> lackey of the feudal class and oppressor of slaves. Lin Biao, the
>> disgraced heir apparent of Mao, was condemned not only as a traitor
>> but as "a close follower of Confucius". It has always been like this
>> in Chinese history. In the 3rd century BC, Chin—the first emperor and
>> unifier of China—wanted to do away with history and tradition so that
>> he would become the cornerstone of a new China. He ordered the
>> Confucian classics to be burned and the scholars massacred, much as
>> Mao Tse-tung did.
>> What happened after Chin is happening after Mao: Confucius is making a
>> comeback. it could hardly be otherwise. China is not China without
>> Confucius.
>
>> The ideology of the Chinese Communist Party (CCP) is in deep crisis.
>> Even among Party leaders, it is hard to find a convinced Marxist, even
>> though a portrait of Mao is still hanging in Tiananmen Square. From a
>> pragmatic perspective, the CCP needs to justify its grip on power
>> using the old dynastic rationale: Mao is the founder of a new dynasty
>> and the CCP is his heir. The CCP is no longer a revolutionary party;
>> but a political aristocracy that claims a monopoly on power to steer
>> the country through an economic and social transformation
>> unprecedented in human history and make it a great power. There are no
>> obvious alternatives. The history of China in the 20th century has
>> been so volatile, violent, chaotic and miserable that its citizens
>> appreciate the relative prosperity and freedom, even if there is room
>> for much improvement.
>
>> But this leaves the CPP with two great problems: consistency and
>> solidarity. For 30 years the Party has followed the pragmatic approach
>> suggested by Deng Xiaoping: "To be rich is to be glorious." Hence it
>> has followed capitalist development policies. But this has created a
>> problem of consistency within the Party. The Marxist structures and
>> slogans remain, but the ideology has evaporated. What is the source,
>> then, of the regime's legitimacy?
>
>> The other problem is social solidarity. China has the largest number
>> of millionaires in the world and the companies with greatest market
>> value. But there are vast differences between the well-developed
>> coastal regions and the poor interior provinces, and between rural and
>> urban areas. Corruption is rife and the socialist safety nets of the
>> 1970s are being undone with nothing to replace them. Demonstrations
>> and complaints have been increasingly frequent. Can the government
>> withstand the stormy seas ahead?
>
>> In view of this social turmoil, the Chinese Prime Minister, Hu Jintao,
>> deliberately revived the ancient sage at the CPP's recent five-year
>> congress in Beijing. Hu's slogan of the "Three Harmonies" is clearly
>> Confucian: he-ping (peace in the world), he-jie (reconciliation with
>> Taiwan), he-xie (social harmony). This is clearly a Confucian
>> program.
>
>> Ever since Hu Jintao and Wen Jiabao took control of the main political
>> positions of China at the end of 2002, they have consistently acted as
>> ruler-scholars at the service of the people, in keeping with the
>> Confucian ideal of a good ruler. Many of their slogans, such as
>> "people first", "running the Government at the service of the people",
>> and "seek harmony in differences," are literal quotations from
>> Confucius or his follower Mencius.
>
>> The rebirth of Confucian values is everywhere. The Chinese Government
>> has fostered the creation of Confucius Institutes all over the world
>> to promote Chinese language and culture; the curricula in schools and
>> universities pay now more attention to the Chinese classics; it is
>> becoming fashionable in the media to use expressions with Confucian
>> undertones. One of the outstanding publishing success stories of the
>> last few years has been the sale of almost four million copies of a
>> simplified version of Confucius’s Analects.
>
>> Confucius’ moral and social philosophy goes directly against the
>> moribund Marxist orthodoxy but the CPP likes its emphasis on order,
>> harmony, sense of responsibility, and authority. As the heirs of the
>> Mao dynasty, they are seeking support for their position.
>
>> However, this novel emphasis on Confucian values may be motivated by
>> an honest drive to seek a solid foundation in the quicksands of social
>> transformation. Hu and Wen are fully aware that Confucian ethics
>> imposes reciprocal rights and duties on rulers and citizens. It
>> demands obedience to authority, but imposes on the Government the duty
>> of moral behaviour in favour of the people, to the point that it
>> justifies rebellion against tyranny. They have begun a one-way trip
>> away from Marxist ideology. Furthermore, the new generation of Chinese
>> leaders believes that their first loyalty is to China and its people,
>> not to the CPP. They have a deep sense of mission and responsibility
>> rooted in the Confucian ideals of a good ruler -- even if the West
>> views them as a despotic autocracy.
>
>> Confucianism and government
>
>> Confucius (551-479 BC) is the most influential thinker of China of the
>> past 25 centuries. He shaped the culture not only of the "Central
>> Kingdom," but also of Korea, Japan, Singapore, Taiwan and Vietnam. The
>> canonical texts of Confucianism, the Four Books, including the
>> Analects by Confucius, the Book of Mencius, The Great Learning, and
>> the Doctrine of the Mean. These are not philosophical treatises with
>> the logical rigor of Greek thought, but suggestive thoughts open to
>> many interpretations. Confucian orthodoxy today is based on an
>> interpretation made by scholars of the Sung Dynasty, in the 10th to
>> 13th centuries.
>
>> Confucianism is a system of personal and social ethics. It does not
>> rely upon supernatural arguments or God, although it is not closed to
>> transcendence. Confucius simply pleads ignorance about the fate of man
>> after death, while insisting on the importance of venerating one's
>> forefathers as a sign of filial piety. Confucius would not regard
>> himself as a secularist. Secularism disdains man’s spiritual needs,
>> but there is nothing in the thinking of Confucius which suppresses
>> man's spiritual dimension.
>
>> Confucianism’s starting point is the unity of the three great
>> realities: Heaven, Man, and Earth. The universe obeys its own order
>> and laws and ethical behaviour consists precisely in following those
>> "natural laws." For Confucius, the evil and disorder that visit human
>> beings are a consequence of immorality. In particular, rulers have
>> authority because they have received it from a higher power (tiandao)
>> by means of a Mandate of Heaven (tianming). What exactly Heaven means
>> in Confucian thought is disputed since it is, like many other notions
>> of Chinese philosophy, a vague intuition rather than a formal
>> metaphysical concept. In any case, it is something more than just
>> mechanical laws.
>
>> The rulers lose the Mandate of Heaven when they fail to behave
>> ethically. Then the people can legitimately demand a change in
>> government. But so long as the rulers enjoy the Mandate of Heaven, the
>> people are obliged to obey and follow docilely the ruler's decrees.
>> When Hu Jintao invokes Confucian values he is implicitly renouncing
>> both the dictatorship of the proletariat and the tyranny of the
>> market, as well as encouraging his fellow citizens to follow the order
>> that heavens have given to human nature in order to reach personal
>> perfection and social harmony.
>
>> Like his Greek contemporary Aristotle, Confucius follows an ethics of
>> perfection. Human beings must be in harmony with the universe, which
>> assumes obedience to laws decreed by heaven. Obedience to the laws of
>> nature requires learning them with self-knowledge and study. Knowing
>> the laws leads to li, a characteristically Confucian virtue that
>> implies the internalization of good social forms. Correct social
>> behaviour results from consistency between external social conventions
>> and internal personal dispositions. Li is the root of ren, a higher
>> virtue, which could be roughly translated as "benevolence": wishing
>> the best for everyone. For Confucius, the virtue of ren begins at
>> home, with one’s family. From there it spreads in wider ripples to all
>> people. Confucian ethics carries a strong domestic flavour: family
>> relations are the foundation and model of all social relations. Ren
>> implies the practice of zhong (fidelity, loyalty) and of shu (mercy,
>> compassion). Benevolence (ren) also leads to the practice of the
>> principles of justice and equity, which are at the core of the virtue
>> of yi.
>
>> A virtuous individual reaches moral perfection by seeking in
>> everything a proper balance, the virtuous equilibrium of the just
>> mean, which could be summarized as "know and respect the mandates of
>> Heaven." For Confucius, society must be ruled by virtuous scholars.
>> The calling and mission of a virtuous person is to rule others. This
>> is not seen as an honour or an opportunity for personal benefit, since
>> this
>
> ...
>
> read more »- Hide quoted text -
>
> - Show quoted text -
