Confucianism Gentleman

This sample of an academic paper on Confucianism Gentleman reveals arguments and important aspects of this topic. Read this essay’s introduction, body paragraphs and the conclusion below.

The Confucian “gentleman” has high standards for being a man in which the virtues that would be able to perfect society are implemented; the said virtues being humility, magnanimity, sincerity, diligence, graciousness, self-respect, generosity, and benevolence. With such standards to aid society as a whole as well as achieve one’s own happiness, the components of the gentleman is to be known, and if According to the standards within the Lin Yu, has the Confucian “gentleman” survived to present time?

In order to come to a conclusion, research was done on not only the characteristics Confucius and his pupil deemed the “gentleman” to posses, in essence the virtues, as well as how it progressed through time in analysis of other philosophies.

The Ancient Days of Athens and the early Hellenistic period were analyzed with the works of the Platonists and the creator of Epicureanism, to see the courageous step in upholding personal justice, virtues and morals to seek one’s own happiness.

One of the most influential philosophers of the Middle ages, Thomas Aquinas is then studied as well to see that in his cardinal virtues; prudence, temperance, courage, and justice, the “Gentleman” may not only exist but even part the Golden rule which was a huge component of his. The Age of Enlightenment is then discerned with its scientific mind of Kant and the path of happiness stated by d’Holbach, bringing forth a more general view on the virtues needed for happiness and becoming a “true man.

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Words To Describe A Gentleman

The present is then inquired with interviews of current day society, resulting in the presence of the Confucian Gentleman, though different in form and thought, despite all the time, having each era concur with its existence, the idea of the “Gentleman” lives on. Introduction Since the beginning of time “man” has always been the dominant figure in all of history. It is “man” who rules, wages war, and works hard to someday attain peace, honor and pride as well as any other thing that is considered a necessity of life.

Over the millennia people have evolved in a way beyond the basics of physical aspects and have reached levels of insight that have spread over many regions, that which are withheld and respected; an example of this is the makings of man. In ancient China, circa 500 B. C, there lived a man who was known as “the first teacher”, K’ung Fu – tze, or more commonly known in English as Confucius (circa 551-479 BC), a wise man regarded as a famous sage and a social philosopher.

A most notable conduct that he had taught was the essence of a true man, the epitome of all good and virtuous, a “gentleman. ” Confucius had written four famous books that are read and following his teachings; the Lun Yi? , also known as Confucius’s Analects. In every era, including now, man has tried to understand and find what is needed to become a “True Man,” someone to be revered and helpful, in order to gain a sense of happiness and achievement. Men try to become more “manly” or “gentleman-like” to rise in society.

This same instance arose in China with Confucius’ descriptions of becoming a “gentleman,” and it was his “gentleman” that was sought after by thousands of followers. From that the question arises; if the ideas, the virtues the Confucian “Gentleman” followed were to be interpreted differently due to such differences between Eastern and Western philosophy, as well as the possibility of favoring other virtues, has the Confucian “gentleman” survived to present day?

With that knowledge, one could see the present methods to reach “Gentleman” status and whether society can be aided with those characteristics. The Confucian “Gentleman” Before the Western philosophers are to be analyzed on their individual accounts, an in-depth premise must be set for the Confucian “gentleman” and thus compared after seeing the virtues it holds. First off, it must be noted that virtues are what they are in ethics alone, and by their implications, ethics and morals are defined and instituted.

The teachings of Confucius hold three terms; in Chinese, the terms used in his writings are Li, Jen and Chn-Tzu; Li having many translations but considered as either of the following: propriety, reverence, courtesy, ritual or the ideal standard of conduct, where the most appropriate definition would be “propriety,” taken from the Latin propius, which means “making one’s own,” thus the other definitions would follow suit with the virtues which would be passed on (Aarweb, N.D. ).

Jen is the idea of “humaneness, goodness, benevolence or man-to-manness” (McDowell & Stewart, 2006), it is the virtue of goodness and benevolence that makes his ethics a moral system and therein the creation of the Golden Rule (aka the Silver Rule) which Confucius later on summarizes in his Analects: “Do not do to others what you would not like them to do to you. ” (Analects 15:23)

[NOTE: Due to multiple versions of the translated Lun , the specific chapters and verses listed are to not be dependant with other versions] (Zukeran, 2002); and finally, Chi? n-Tzu, translated as “the gentleman, true manhood, the superior man, and man-at-his-best,” the ultimate aim of Confucius’ teachings. Under the laws of Li and Jen one aims to become a Chi? n-Tzu, being in social relations on an ethical base driven by virtues alone that would thus, if all would be brought together, create peace.

Now as aforementioned, they are they are the virtues that hold dominion over the defining characteristic of “the gentleman” have no precise definition, thus some verses from the Lun Yi? must be observed. First, it is to be established that the Confucian “Gentleman” practiced the following: self-respect, generosity, sincerity, persistence, and benevolence (Zukeran, 2002). Confucius had also said: “He who in this world can practice five things may indeed be considered man-at-his-best. What are they?

They are humility, magnanimity, sincerity, diligence, and graciousness. If you are humble, you will not be laughed at. If you are magnanimous, you will attract many to your side. If you are sincere, people will trust you. If you are gracious, you will get along well with your subordinates. It is this type of man who can transform society into the peaceful state it was meant to be. ” (McDowell & Stewart, 2006). The following verses from the Lun Yi? also provide further insight into the Confucian “gentleman”: 12:2-Chung-kung asked about perfect virtue.

The Master said, “It is, when you go abroad, to behave to everyone as if you were receiving a great guest; to employ the people as if you were assisting at a great sacrifice; not to do to others as you would not wish done to yourself; to have no murmuring against you in the country and none in the family. ” Chung-kung said, “Though I am deficient in intelligence and vigor, I will make it my business to practice this lesson. ” (Velasquez, 2005) 12:1-Yen Yuan asked about perfect virtue. The Master said, “To subdue one’s self and return to propriety, is perfect virtue.

If a man can for one day subdue himself and return to propriety all under heaven will ascribe perfect virtue to him. Is the practice of perfect virtue then from a man himself or is it from the other? ” Yen Yuan said, “I beg to ask the steps of the process. ” The Master replied, “Look not at what is contrary to propriety; listen not to what is contrary to propriety; speak not to what is contrary to propriety; make no movement which is contrary to propriety. ” Yen Yuan then said, “Though I am deficient in intelligence and vigor, I will make it my business to practice this lesson.

” (Velasquez, 2005) With those, the gentleman is seen as said, a man-of-manness, living bounded to reciprocity and expressing the virtues in which one can not only move himself closer to the “gentleman” status, but which can also benefit those around himself with the altruistic mind set which the said Confucian “gentleman” would carry about himself in the search and keeping of perfect virtue; Confucius stating, “A gentleman needs to have three basic characters, which I have not lived up to.

Be benevolent with no worry; be wise with no bepuzzlement; be courageous with no fear” as well as “being unlike an implement,” bringing aid by his benevolence and with the wisdom he has attained, fearing no situation or obstacle in his path despite the place he is visiting or living in(Csymbol, 2001). With such strict yet admirable standards, the Confucian “Gentleman” could have not possibly survived over the centuries with all the change in cultures and thinking.