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¶ … philosopher's names like Confucius and Plato, stood out much more than they would if I was just reading a news article in the morning. When I am reading the news, I am usually just reading for information. I don't pay much attention to the style or quality of the prose, or even the philosophical 'spin' of an article, unless I'm reading something purely as an editorial. But this made me think about what Confucius or Plato might say about our modern world. Other details, like the numbers, stood out much more than they might have otherwise -- maybe even more than if I was reading a conventionally organized piece. I had to focus not just on the quantity, but what numbers mean out of context -- and ask myself if they do mean anything. Is the death of 300 people worse than the death of 30 people or 1 person?
Response 2 loved this piece -- I don't know why you said that you wish you had taken another article to deconstruct. There is something so poetic about the image of violence in the flowers, and made me think how even during a beautiful time like spring, tragedies can still occur. It also shows how we don't think very much about the weather, and what weather means, unless there are some violent implications in its intensity. In terms of Dada being anti-ethical, though, I have to say that I don't really 'let go' of my ethics when reading a Dada poem, rather I tend to reconstruct a new ethical system from the fragments of the piece, but in a new and unexpected way that is really exciting. I like the references to structures like trees, which painted a picture for me, rather than encouraged a linear reading of the information -- although I don't think that you can completely abandon the need for logic, because it's so hard-wired within our brains or at least our culture, shifting from a stress on the verbal to the visual can be a positive intellectual exercise. This work helped me understand this truth.
" (Confucius, The Analects p.63 2, 2.5). Confucius had also taught, that filial piety was one of the two threads that held his whole teaching together. It could be said to symbolize the inner and outer, the yin and yang dimensions of human conduct. A person needs to be faithful to both the family and the larger world (Confucianism, 62). Ancestral veneration is not something we only see in Chinese
difficult for a person to be able to accept cultural values from a community that he or she is not familiar with. A person's cultural identity represents part of that person and shapes the way that he or she reacts to particular situations. The Chinese culture is very complex and entails a great deal of ideals and beliefs that are characteristically Chinese when considering the way they are put
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
Confucius reiterates this when he asks "Is humaneness far away? If I want to be humane, then humaneness is here" (52). Zhu Xi also attributes this duality to every human being, from the wisest to the least intelligent (733). In fact, he takes the intrinsic presence of the mind of the Way even further than Confucius did in his idea of humaneness. In Confucianism, the capacity for humaneness in everyone
When Neo-Confucianism arrived in Japan in the 16th century, it built on the pre-existing ideas of Confucianism that had already been imported into the island centuries earlier (Tsutsui 104). As far back as the 5th century, the Japanese had mixed with Confucian ideas about society and the role of the person in the world. Confucian ideas taught the Japanese about what it means to be a moral person. However, the
Asian Philosophy As a concept, "Wu-wei' literally means 'in the absence of/without doing exertion,' and is often translated as 'doing nothing' or 'non-action'." (Slingerland, 2003) But this definition refers to the mind of the person involved, not the actual action taking place. The actor's mental state, or spiritual state, is the focus of "Wu-wei," and since it does not limit itself to the actual action taking place, anyone can strive to