Sign Up Now
Get instant access to over 1 million+ study documents
OR
Already registered? click here to login
By creating your account, you agree to our terms of service, privacy policy and student honor code.
Mo Tzu, just like Confucius did, spend time and ducats travelling from one part to another, and advising leaders and those in authority of the importance of his universal love revolutionary implementation. They were even thought to be working totally apart, yet the two shared ancestral Chinese heritage. It is clear that the Confucius disciples were from different classes of society, and they searched for individuals who would be easily enlightened to be their follower, and adopt there doctrines. The history of the Mohists is however unclear, with suggestions relating to them slaves and detained prisoners, due to the fact they were ascetics (Chan, p. 212).
Current condition of human kind
In psychology, change has always been a factor of concern, as it defines the difference between the ancient and current human being. This change is brought about by the continuous universe changes and is usually due to the global nature of dynamic changes. Wang Yang- Ming was one of the philosophers who had a different reasoning from the rest and hardly indulged in any rebellious activities with other philosophers and schools. He insisted "…every blade of grass and every tree possess principle and, therefore, should be investigated…" (Chan, p. 655). The notion revoked many questions in people's minds, diverting their principle and perception of things involving the fundamentals of life. Also, by the opinion that the mind is supposed to reach things, and investigate the principles surrounding them, Wang's theory was separating the principles from the mind. The mind has lost its initial power, and its basic directions are no more. He thought that in case parents died, then the important principle of filial piety would not be considered anymore. According to Wang's reasoning, principles...
655).
The current condition of man is affected by morals and the evil man should be advised on the right measures to indulge in, such as correcting and rectifying the mind. This is evident in Wang's statement "…eliminate what is incorrect in the mind so as to preserve the correctness of its original substance…" (Chan, p. 655). The mandate to grow is not given only when one is born, but is a continuous process, just like it is with the Heavenly productions. Transformational processes are dynamic, and this is evidence for decree given. The decrees are well spread in an individual's lifespan to sustain nature, because if the decree was unavailable at a certain age, say the maturity level, then individuals would forget their nature. The change of material force is what determines the individual's growth (Chan, p. 699).
Conclusion
It is clearer now that the Mohism and the Neo-Confucianism are related in many ways, including the concentration on human values. However, there are also many differences, which have already been dealt with in the context. Human nature, which is an important part of our lives, affects our thinking and decision making, and we should exercise the use of righteousness and humanity as the force that will drive us to better reasoning abilities and life. Man's current conditions calls for drastic change in leadership styles, which should be free from profit oriented motives, and concentrate on the people, who are determiners of the relationship with any country's government.
Work Cited
Chan, Wing-Tsit. A Source Book in Chinese Philosophy. New Jersey: Princeton University Press. 1963. pp 1-883.
Work Cited
Chan, Wing-Tsit. A Source Book in Chinese Philosophy. New Jersey: Princeton University Press. 1963. pp 1-883.
Confucianism in East Asian Cultures Confucianism is often characterized as a system that involves social and ethical philosophy as opposed to being purely a religion in the traditional definition of religion. As a matter of fact Confucianism is based on ancient religious foundations for the establishment of institutions, social values, and transcendent ideas of traditional societies. The paper is a critique of Confucian legacies in East Asian modernities, knowledge as well
This method of presentation attracted several immediate attacks from enemies within the church even before a reaction from the Chinese. Sometime after 1610, one critic, Father Longobardo, said that even with all the references to that of a supreme deity, the Chinese had never differentiated the moral regularities of society and the physical regularities which were that of the material universe. The Chinese had also never understood or accepted any
Confucianism, Neo-Confucianism Confucianism in Chinese Society Ju Dou is one of the films that depict the culture of the Chinese society from ancient to modern times. A highly comprehensible film, Ju Dou is powerful in teaching the traditional values of the Chinese culture to international viewers. China, historically, is a nation of philosophy in which the teachings and values of Confucius is one of the conventional and adhered ideas in way of
Confucianism Describe the unique characteristics of Chinese worldviews and discuss the significance or the implications of these characteristics in relation to the worldviews of other traditions such as the Jewish, the Christian or the modern scientific worldviews. In order to provide an explanation to worldview several authors define worldview in different terms. According to Fritj of Capra, a social Paradigm is a particular vision of a community and where values, perceptions, concepts
Confucianism and Daoism are Chinese religious traditions. While they are considered by some to be very different they are often actually woven together (Mou, 78). The teachings of one are often relatively consistent with the teachings of the other and because of this those who believe in one of these religious traditions do not discount the other one or feel that it is unworthy. Both of them indicate a reverence
Confucianism, the Western name for the Chinese religious practice of Ju-chia, or the religion of "K'ung the Master," is an extension of the teachings of Taoism and has long been a major influence in Eastern life and philosophy, especially in China. Developed in the sixth century, B.C. this philosophy encourages the living of a sincere, fair and wise life in all dealings with other people and allows anyone to practice