Confusionismo

Confucianis

Born near a small ducal state on the Shandong Peninsula in 551 BCE during the Zhou dynasty In 771 BCE

Confucius’s father was a member of the low aristocracy in the state of Lu. Reaching adulthood, he traveled to the feudal center of Lu to seek social position, based on his father’s standing and connections.

It was on the basis of this knowledge and the persuasiveness of hisclaim that the way to bring order back to “the world” was to recreate early Zhou society through its ritual forms, or “li,” that Confucius became known, based in Book of Changes , humanism,poetry, rites and music

Shortly after 500 BCE, when Confucius was about fifty, the plan failed, and Confucius was forced to leave his home state. For about fifteen years, he traveled with a retinue ofdisciples from state to state in eastern China, looking for a ruler who would employ him and adopt the policies he advocated.

The Analects pictures some key moments in these travels, which ultimately proved fruitless. A few years before his death, one of Confucius’s se- nior disciples, a man named Ran Qiu, arranged to have Confucius welcomed back to Lu, where he lived out his days as a teacher of youngmen, training them in the literary, ritual, and musical arts that he saw as central to the culture of the Zhou.

Ren a comprehensive ethical virtue: benevolence, humaneness, goodness; the term is so problematic that many Analects passages show disciples trying to pin Confucius down on its meaning (he escapes being pinned).
Junzi often used to denote an ideally ethical and capable person;some- times simply meaning a power holder, which is its original sense. Exemplary person
Dao a teaching or skill formula that is a key to some arena of action: an art, self-perfection, world transformation.
Li ritual property, lead ultimately to harmony and order, confucius’s goals. It expresses the manifest values of culture.

Tian – carrying the basic meaning of “sky,”

Virtue (de ) – a verycomplex concept, initially related to the notion of charis- ma derived from power and gift-giving, developing into an ethical term denoting self-possession and orientation towards moral action

Pattern (wen ) – denoting a relation to features of civilization that are distinc- tive to Zhou culture, or to traditions ancestral to the Zhou

Right / Righteousness (yi ) – often a complement to ren,denoting morally cor- rect action choices

Loyalty (zhong ) – denoting not only loyalty to one’s superiors or peers

Trustworthiness / Faithfulness (xin )

Respectfulness / Attentiveness (jing)

Filiality (xiao)

Valor (yong)

  Confucious way (Dao): “The way of the master is doing one’s outmost (zhong) and putting oneself in the others place (SHU), nothing more”.

Let the ruler-ruleas he should, and the minister be a minester as he should and the father act as a father should and the son act as a son should.

The energy of of zhong can lead to the appropiate attitude of performing Li.

Confucius was interested in How should we live our lives?

“If one doesn’t yet know how to serve men, how can one know how to serve
spirits? ”honored ghosts and spirits but kept hisdistance from them.

The overwhelming concern of Confucius was the relation of the human being to other human beings through self-cultivation.

"Governing with excellence (de) can be compared to being the North Star: the North Star dwells in its place, and the multitude of stars pay it tribute"
“Lead the people with administrative injunctions and keep them orderly with penal law, and they willavoid punishments but will be without a sense of shame. Lead them with excellence (de) and keep them orderly through observing ritual propriety (li) and they will develop a sense of shame, and moreover, will order themselves"

If the exemplary person, or junzi, acts in accordance with li, effects of his or her actions follow in natural ways. Shun has nothing to do except be his excellent and...