Confucius - Revision history

Root: /* Background */

2013-03-04T17:28:44Z

Background

Loren S at 04:00, 1 March 2013

2013-03-01T04:00:01Z

Loren S at 03:55, 1 March 2013

2013-03-01T03:55:21Z

Loren S at 02:11, 1 March 2013

2013-03-01T02:11:53Z

Loren S: /* My life */

2013-03-01T02:04:23Z

My life

Loren S at 01:17, 1 March 2013

2013-03-01T01:17:56Z

TaraDFroisland: /* My Teachings */

2013-02-28T07:19:59Z

My Teachings

TaraDFroisland at 07:16, 28 February 2013

2013-02-28T07:16:29Z

TaraDFroisland: /* Conclusion */

2013-02-28T07:04:02Z

Conclusion

TaraDFroisland at 06:18, 28 February 2013

2013-02-28T06:18:15Z

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 ==Background==
-Before I was born there were a number of things happening in China that may have had a great influence on the path my life would eventually take. During the Eastern Zhou Period (770-256 B.C.E.) of the Zhou Dynasty, China began slipping from a peaceful state of
+Before I was born there were a number of things happening in China that may have had a great influence on the path my life would eventually take. During the Eastern Period (770-256 B.C.E.) of the Zhou Dynasty, China began slipping from a peaceful state of
 prosperity into a state of chaos and war. The Zhou kings used to rule and control the many regions throughout China by appointing dukes or lords to certain areas called states.  However, over time the lords began to grow too powerful and prideful and the Kings began to lose control over their subordinates. The lords of these regions were constantly competing with one another which sometimes led to broken pacts and war between one state or another (Ebrey, 38).
 As time progressed, wars and battles became more frequent and costly and many people began to question humanity as it steered towards the brink of barbarianism. The victorious states even began presenting "the cut-off ears of enemies at their ancestral temples," and spreading the blood of their prisoners "on ceremonial drums."  Harsh punishments were given for crimes committed, such as feet being cut off for stealing.  During this time, no one was completely safe.  Even the lords faced the risk of assassination on a regular basis.  New military advancements and strategies were constantly being invented, making war more and more deadly (Ebrey, 39-40).
 From this chaos emerges a large number of philosophical thinkers. Out of survival, the lords began to look for new ideas to advance their own states and governments.  They began hiring more advisors and assistants which encouraged more and more people to engage in philosophy and theories. It was during this time period that the Hundred Schools of Thought came into existence.  Also, this is the same time period into which I was born, and the things I saw people do caused me to think a lot about morals and ethics which led my life into the shape it has become (Ebrey, 41-2).
 == My life ==

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 The Ancient principles I taught include:
 *The Golden Rule: “Do not unto others what you would not have done unto you” (Analects 15:23).
 "Tzu-kung said, 'What I do not want others to do to me, I have no desire to do to others.' The Master said, 'Oh Ssu! You have not quite got to that point yet.'(Analects 5:11)"
 *Filial Piety: This was a principle of hierarchical, mutual respect. It included five bonds: ruler to subject, father to son, husband to wife, elder brother to younger brother, and friend to friend (Runes, 338).
 "Meng I Tzu asked about the treatment of parents. The Master said, 'Never disobey!' When Fan Ch'ih was driving his carriage for him, the Master said, 'Meng asked me about the treatment of parents and I said, Never disobey!' Fan Ch'ih said, 'In what sense did you mean it?' The Master said, 'While they are alive, serve them according to the ritual. When they die, bury them according to ritual and sacrifice to them according to ritual.'(Analects 2:5)"
 [[File:teaching.jpg|250px|thumb|left|"Confucius Teaching". Click [http://people.cohums.ohio-state.edu/bender4/eall131/EAHReadings/module03/imageforcontent/confucius-teaching_small.jpg here] for original source.]]
 *Ren or humanism: This was concern for the welfare of others or simply being humane (Runes, 338).
 "One cultivates oneself so as to help other people. (Analects 14:45)"
 *Zhong or Loyalty: This principle was mainly for loyalty towards a ruler. However, if the ruler does not follow the virtue of Ren, the people are not obligated to be loyal (Runes, 338).
 "Hold faithfulness and sincerity as first principles. Then no friends would not be like yourself (all friends would be as loyal as yourself). If you make a mistake, do not be afraid to correct it (Analects 1)."
 *Li: This principle has many aspects. It is considered ancient ceremonial rites, but also acts as the basic rules of conduct in your everyday life (Ivanhoe, 1).
 "Tzu-lu said, 'If the prince of Wei were waiting for you to come and administer his country for him, what would be your first measure?' The Master said, 'It would certainly be to correct language.' Tzu-lu said, 'Can I have heard you aright? Surely what you say has nothing to do with the matter. Why should language be corrected?' The Master said, 'Yu! How boorish you are! A gentleman, when things he does not understand are mentioned, should maintain an attitude of reserve. If language is incorrect, then what is said does not concord with what was meant; and if what is said does not concord with what was meant, what is to be done cannot be effected. If what is to be done cannot be effected, then rites and music will not flourish. If rites and music do not flourish, then mutilations and lesser punishments will go astray And if mutilations and lesser punishments go astray, then the people have nowhere to put hand or foot. Therefore the gentleman uses only such language as is proper for speech, and only speaks of what it would be proper to carry into effect. The gentleman, in what he says, leaves nothing to mere chance.'(Analects 13:3)"
 *Junzi or Gentleman: The idea behind this principle is that anyone (regardless of social class) can become a Junzi if they conduct themselves morally and respectfully (Ivanhoe, 2).
-"Tsai Yu asked saying, 'I take it a Good Man, even he were told that another Good Man were at the bottom of a well, would go to join him?' The Master said, 'Why would you think so? A gentleman can be broken but cannot be dented; may be deceived, but cannot be led astray.'(Analects 6:24)"
+::''"Tsai Yu asked saying, 'I take it a Good Man, even he were told that another Good Man were at the bottom of a well, would go to join him?' The Master said, 'Why would you think so? A gentleman can be broken but cannot be dented; may be deceived, but cannot be led astray.'(Analects 6:24)"''
 *Te/De: political power.Te establishes the guidelines for a just government/subjects relationship. Government should be virtuous while ruling, and must keep the confidence of the people(ThinkQuest).De occurs 40 times in the Confucian Lunyu or ''Analects.''
-"If you are virtuous, you will not be lonely. You will always have friends." (4:25)
+::''"If you are virtuous, you will not be lonely. You will always have friends." (4:25)''
 *Wen: The Arts. Wen is my respect for art for art's sake, and for society's sake as well. I noticed that that great and powerful nations has extensively cultivated their arts, leading me to notice that as knowledge grows, so does the country, leading me to a higher esteem of a country by the beauty of its art and the intellect of their philosophers(ThinkQuest).
-"Young men should be filial when at home and respectful to their elders when away from home. They should be earnest and faithful. They should love all extensively and be intimate with men of humanity. When they have any energy to spare after the performance of moral duties, they should use it to study literature and the arts (wen). (Analects 1:6)"
+::''"Young men should be filial when at home and respectful to their elders when away from home. They should be earnest and faithful. They should love all extensively and be intimate with men of humanity. When they have any energy to spare after the performance of moral duties, they should use it to study literature and the arts (wen). (Analects 1:6)"''
-"When substance exceeds refinement (wen), one becomes rude. When refinement exceeds substance, one becomes urbane. It is only when one's substance and refinement are properly blended that he becomes a superior man.(Analects 6:16)"
+::''"When substance exceeds refinement (wen), one becomes rude. When refinement exceeds substance, one becomes urbane. It is only when one's substance and refinement are properly blended that he becomes a superior man.(Analects 6:16)"''
 Most of my teachings focused on how peace can be obtained. Because of the tribulation I saw during my lifetime, I wanted to see peace for all. This is why so much of my teaching focused on being basically a good human. This is done through kindness and rituals. We need to treat each other as we want to be treated. We as humans truly must be concerned with the welfare of each other. All I really ask is that we treat each other as we wish to be treated. These are just a few examples of my Teachings, as I often taught based on my students needs and questions. This results in many ideas and teachings in ''The Analects'' (Beck).

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 When I was about three years old, my father died, which led my family to sink into humble living conditions.  I supposedly said that ‘being of humble station when young so that I was able to handle many menial things’ (Lunyu, 9: 6) which led some scholars to think I took on jobs such as cow herding and shepherding.  If it was not for the dedication of my mother, I probably would not have received an adequate education (Yao, 23). I may have even studied with the great "Lao Dan, the Daoist Master, as well as with Chang Hong and Xiang in music and lute respectively."  Whether I studied with these men or not, I still hold education to be of crucial importance ("Confucius-Biography").  I am "recorded in the Analects as saying: 'He who learns but does not think is lost. He who thinks but does not learn is in great danger'" (quoted in "Confucius-Biography").
-When I was about 18-19 years of age, I met a lovely young girl named Qi Guan from the Binguan family, whom I married.  Some years later, my wife gave birth to my son, Kong Li, and also to a daughter (Chin, 25).  At the age of 22, I started the first private school in China, teaching a philosophy of ideal personal conduct, benevolence, and justice by law. When I was about fifty, I became the magistrate of the Zhongdu district. After having much success as a magistrate I advanced to the position of "Minister for Construction" and later to become apart of the "Chief Justice."  There is also debate on whether I served as "Acting Prime Minister" for a short while (Yao, 24).
+At about 18-19 years of age, I met a lovely young girl named Qi Guan from the Binguan family, whom I married.  Some years later, my wife gave birth to my son, Kong Li, and also to a daughter (Chin, 25).  At the age of 22, I started the first private school in China, teaching a philosophy of ideal personal conduct, benevolence, and justice by law. When I was about fifty, I became the magistrate of the Zhongdu district. After having much success as a magistrate I advanced to the position of "Minister for Construction" and later to become "Chief Justice."  There is also debate on whether I served as "Acting Prime Minister" for a short while (Yao, 24).
-A common falsehood told about my life is that after leaving that position, I spent the last 13 years of my life traveling around China, teaching my philosophies (Yao, 24). However, this is a fictional tale made up by Mencius (one of my later disciples) who was looking to better his own position. No matter what the truth about my life was, I had and have many followers.  It was my disciples who later wrote down the things I taught.  These teachings later became known as the 5 great classics of China along with the Analects and other books.
+By the time I achieved the height of my political career as Chief Justice, or Minister of Crime, I already began to accumulate many followers. Due to my success in politics, I had risen to a prestigious level, being a man from the Shi class. Most of my followers had very little in political status and wealth, came to me because I had once been in their position.  They became my apprentices in order to learn from me, and tried to emulate me in a hope of rising to greater levels just as I had done. They were very close to me and spent years upon years by my side, writing down the things I said and discussed with them.
 In the Analects, it claims that I said, “At fifteen I was intent on learning; by thirty I was standing straight; by forty I was no longer confused; by fifty I knew heaven's commands; by sixty I was attuned; and at seventy, I could follow my heart's desires without transgressing what was right.” (Ebrey, p46)

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 When I was about three years old, my father died, which led my family to sink into humble living conditions.  I supposedly said that ‘being of humble station when young so that I was able to handle many menial things’ (Lunyu, 9: 6) which led some scholars to think I took on jobs such as cow herding and shepherding.  If it was not for the dedication of my mother, I probably would not have received an adequate education (Yao, 23). I may have even studied with the great "Lao Dan, the Daoist Master, as well as with Chang Hong and Xiang in music and lute respectively."  Whether I studied with these men or not, I still hold education to be of crucial importance ("Confucius-Biography").  I am "recorded in the Analects as saying: 'He who learns but does not think is lost. He who thinks but does not learn is in great danger'" (quoted in "Confucius-Biography").
-When I was about 19 years of age, I met a lovely young girl named Qi Guan, whom I married.  Some years later, my wife gave birth to my son, Kong Li ("Confucius-Biography").  At the age of 22, I started the first private school in China, teaching a philosophy of ideal personal conduct, benevolence, and justice by law. When I was about fifty, I became the magistrate of the Zhongdu district. After having much success as a magistrate I advanced to the position of "Minister for Construction" and later to become apart of the "Chief Justice."  There is also debate on whether I served as "Acting Prime Minister" for a short while (Yao, 24).
+When I was about 18-19 years of age, I met a lovely young girl named Qi Guan from the Binguan family, whom I married.  Some years later, my wife gave birth to my son, Kong Li, and also to a daughter (Chin, 25).  At the age of 22, I started the first private school in China, teaching a philosophy of ideal personal conduct, benevolence, and justice by law. When I was about fifty, I became the magistrate of the Zhongdu district. After having much success as a magistrate I advanced to the position of "Minister for Construction" and later to become apart of the "Chief Justice."  There is also debate on whether I served as "Acting Prime Minister" for a short while (Yao, 24).
 A common falsehood told about my life is that after leaving that position, I spent the last 13 years of my life traveling around China, teaching my philosophies (Yao, 24). However, this is a fictional tale made up by Mencius (one of my later disciples) who was looking to better his own position. No matter what the truth about my life was, I had and have many followers.  It was my disciples who later wrote down the things I taught.  These teachings later became known as the 5 great classics of China along with the Analects and other books.

@@ Line 19: / Line 19: @@
 [[File:1xarzhou.jpg|400px|thumb|left|Zhou Dynasty States. Map by depts.washington.edu. Click [http://depts.washington.edu/chinaciv/1xarzhou.htm] for original source.]]
-Most scholars agree that I was born in the small town of Zou in the ancient state of Lu (near modern day Qufu in what is now the Chinese Province of Shandong) during the Spring and Autumn Period (770-481 BCE) of the Zhou Dynasty (Creel, 25). It is said that I was born in answer to my parent's prayers and so I was given the surname Kong (which means literally an utterance of thankfulness when prayers have been answered)("Confucius-Biography"). My family given name was Kong Qiu, and my courtesy name was Zhongni (Riegel). Throughout the ages I have been given a number of other names and titles which include: Kong Fuzi (or Master Kong), The Great Sage, and The First Teacher of China. Most modern day Chinese call me Kongzi, which is another way of saying "Master Kong". By the 1500's Kong Fuzi was Latinized and became Confucius, which is what English speakers call me today (Phan, 170).
+Most scholars agree that I was born in the small town of Zou in the ancient state of Lu (near modern day Qufu in what is now the Chinese Province of Shandong) during the Spring and Autumn Period (770-481 BCE) of the Zhou Dynasty (Creel, 25). It is said that I was born in answer to my parent's prayers and so I was given the surname Kong (which means literally an utterance of thankfulness when prayers have been answered)("Confucius-Biography"). My family given name was Kong Qiu, and my courtesy name was Zhongni (Riegel).  Sima Qian said, "[And since his parents prayed at Mount Ni (Ni Qiu),] he was given the personal name of Qiu and the courtesy name of Zhongni. His family name was Kong" (quoted in Chin, 25).  Throughout the ages I have been given a number of other names and titles which include: Kong Fuzi (or Master Kong), The Great Sage, and The First Teacher of China. Most modern day Chinese call me Kongzi, which is another way of saying "Master Kong". By the 1500's Kong Fuzi was Latinized and became Confucius, which is what English speakers call me today (Phan, 170).
-I might have been a descendant of royalty from the the Shang Dynasty, and my grandfather and his family were forced to leave their home in the state of Song and migrated to Lu, where they were demoted to the Shi (warrior) class.  My father (Kong He) was a magistrate and soldier for the state of Lu.  When I was about three years old, my father died, which led my family to sink into humble living conditions.  I supposedly said that ‘being of humble station when young so that I was able to handle many menial things’ (Lunyu, 9: 6) which led some scholars to think I took on jobs such as cow herding and shepherding.  If it was not for the dedication of my mother, I probably would not have received an adequate education (Yao, 23). I may have even studied with the great "Lao Dan, the Daoist Master, as well as with Chang Hong and Xiang in music and lute respectively."  Whether I studied with these men or not, I still hold education to be of crucial importance ("Confucius-Biography").  I am "recorded in the Analects as saying: 'He who learns but does not think is lost. He who thinks but does not learn is in great danger'" (quoted in "Confucius-Biography").
+I might have been a descendant of royalty from the the Shang Dynasty, but my great grandfather and his family were forced to leave their home in the state of Song and migrated to Lu, and in the process, lost most of their family fortune.  Soon my family was demoted to the Shi (warrior) class, which was in between the commoners and the aristocracy.  This hardship, however, forced the members of my family to work and study hard in order to acquire the knowledge and skills necessary to better their situation (Chin, 24).
 When I was about 19 years of age, I met a lovely young girl named Qi Guan, whom I married.  Some years later, my wife gave birth to my son, Kong Li ("Confucius-Biography").  At the age of 22, I started the first private school in China, teaching a philosophy of ideal personal conduct, benevolence, and justice by law. When I was about fifty, I became the magistrate of the Zhongdu district. After having much success as a magistrate I advanced to the position of "Minister for Construction" and later to become apart of the "Chief Justice."  There is also debate on whether I served as "Acting Prime Minister" for a short while (Yao, 24).

@@ Line 5: / Line 5: @@
 Before I was born there were a number of things happening in China that may have had a great influence on the path my life would eventually take. During the Eastern Zhou Period (770-256 B.C.E.) of the Zhou Dynasty, China began slipping from a peaceful state of
 prosperity into a state of chaos and war. The Zhou kings used to rule and control the many regions throughout China by appointing dukes or lords to certain areas called states.  However, over time the lords began to grow too powerful and prideful and the Kings began to lose control over their subordinates. The lords of these regions were constantly competing with one another which sometimes led to broken pacts and war between one state or another (Ebrey, 38).
 As time progressed, wars and battles became more frequent and costly and many people began to question humanity as it steered towards the brink of barbarianism. The victorious states even began presenting "the cut-off ears of enemies at their ancestral temples," and spreading the blood of their prisoners "on ceremonial drums."  Harsh punishments were given for crimes committed, such as feet being cut off for stealing.  During this time, no one was completely safe.  Even the lords faced the risk of assassination on a regular basis.  New military advancements and strategies were constantly being invented, making war more and more deadly (Ebrey, 39-40).
 From this chaos emerges a large number of philosophical thinkers. Out of survival, the lords began to look for new ideas to advance their own states and governments.  They began hiring more advisors and assistants which encouraged more and more people to engage in philosophy and theories. It was during this time period that the Hundred Schools of Thought came into existence.  Also, this is the same time period into which I was born, and the things I saw people do caused me to think a lot about morals and ethics which led my life into the shape it has become (Ebrey, 41-2).
@@ Line 17: / Line 15: @@
 My life has become more symbolic than fact. It has been said by scholar Ming Dong Gu, quoting scholar Brayn W. Van Norden,that "Since his death over two millennia ago, Confucius has ceased to be a historical figure. Indeed, as Van Norden puts it, he has become “a symbol for a variety of different (and often contrasting) things: meritocracy, aristocracy, traditionalism, rationalism, aestheticism, ‘feudalism,’ secularism, wisdom, ignorance, Chinese culture, virtue, hypocrisy, and ‘the Orient.’(Gu 34)” So little is known about me as a person, it is easy to see why I have become such a symbol. My words were recorded by others, allowing them to be open to such symbolic interpretations.
 There are no known documents of which I have been authenticated as the author of.  Therefore, many believe that most of the documents attributed to me were written by my disciples, which means that all the writing we have about my life is questionable. Furthermore, documentation about my life is very minimal. Most of the documents are about my teachings ("Confucius-Biography").  Many of your modern scholars have theories about my life, ranging from the fantastic to the simple. Some claim that I was even born to royalty, while others say I was really a malicious individual.
 [[File:1xarzhou.jpg|400px|thumb|left|Zhou Dynasty States. Map by depts.washington.edu. Click [http://depts.washington.edu/chinaciv/1xarzhou.htm] for original source.]]
 Most scholars agree that I was born in the small town of Zou in the ancient state of Lu (near modern day Qufu in what is now the Chinese Province of Shandong) during the Spring and Autumn Period (770-481 BCE) of the Zhou Dynasty (Creel, 25). It is said that I was born in answer to my parent's prayers and so I was given the surname Kong (which means literally an utterance of thankfulness when prayers have been answered)("Confucius-Biography"). My family given name was Kong Qiu, and my courtesy name was Zhongni (Riegel). Throughout the ages I have been given a number of other names and titles which include: Kong Fuzi (or Master Kong), The Great Sage, and The First Teacher of China. Most modern day Chinese call me Kongzi, which is another way of saying "Master Kong". By the 1500's Kong Fuzi was Latinized and became Confucius, which is what English speakers call me today (Phan, 170).
 I might have been a descendant of royalty from the the Shang Dynasty, and my grandfather and his family were forced to leave their home in the state of Song and migrated to Lu, where they were demoted to the Shi (warrior) class.  My father (Kong He) was a magistrate and soldier for the state of Lu.  When I was about three years old, my father died, which led my family to sink into humble living conditions.  I supposedly said that ‘being of humble station when young so that I was able to handle many menial things’ (Lunyu, 9: 6) which led some scholars to think I took on jobs such as cow herding and shepherding.  If it was not for the dedication of my mother, I probably would not have received an adequate education (Yao, 23). I may have even studied with the great "Lao Dan, the Daoist Master, as well as with Chang Hong and Xiang in music and lute respectively."  Whether I studied with these men or not, I still hold education to be of crucial importance ("Confucius-Biography").  I am "recorded in the Analects as saying: 'He who learns but does not think is lost. He who thinks but does not learn is in great danger'" (quoted in "Confucius-Biography").
 When I was about 19 years of age, I met a lovely young girl named Qi Guan, whom I married.  Some years later, my wife gave birth to my son, Kong Li ("Confucius-Biography").  At the age of 22, I started the first private school in China, teaching a philosophy of ideal personal conduct, benevolence, and justice by law. When I was about fifty, I became the magistrate of the Zhongdu district. After having much success as a magistrate I advanced to the position of "Minister for Construction" and later to become apart of the "Chief Justice."  There is also debate on whether I served as "Acting Prime Minister" for a short while (Yao, 24).
 A common falsehood told about my life is that after leaving that position, I spent the last 13 years of my life traveling around China, teaching my philosophies (Yao, 24). However, this is a fictional tale made up by Mencius (one of my later disciples) who was looking to better his own position. No matter what the truth about my life was, I had and have many followers.  It was my disciples who later wrote down the things I taught.  These teachings later became known as the 5 great classics of China along with the Analects and other books.
 In the Analects, it claims that I said, “At fifteen I was intent on learning; by thirty I was standing straight; by forty I was no longer confused; by fifty I knew heaven's commands; by sixty I was attuned; and at seventy, I could follow my heart's desires without transgressing what was right.” (Ebrey, p46)
 I lived between the years 551-479 BC, according to your modern calendar.  I never wanted to become a philosopher.  My ambitions were to "transform government" (Yao, 24).  I died thinking I had failed in my life goals.  I had no idea that I had started, what would prove to be, a nationwide movement that would change China forever.
@@ Line 46: / Line 37: @@
 I never had thought that I would become famous after I died. They even rebuilt my home as a temple and carved statues of me as if I was some of kind of Diety![[File:Dacheng_Hall_photo_by_Gisling.JPG‎|200px|thumb|left|Dacheng Hall at Kong Miao (the Confucian Temple) in Qufu. photo by Gisling‎. Click [http://en.wikipedia.org/wiki/File:Dacheng_Hall.JPG here] for original source.]]   My teachings, or those teachings attributed to me, have been the basis for most of China's governments since the Han dynasty! In my life, I felt that few political leaders would listen to me.  It was only until after I died that they began to pay attention.
 Because I personally never wrote any of my thoughts or teachings, after my death my disciples compiled my works into what is now called the Analects. The problem with this is that many works that I had no part in have been attributed to me. Early 20th century Chinese studies professor Homer H. Dubs said “…[T]he real teaching of Confucius became distorted anew each time a new Confucian philosophy appeared. Many sayings were put into his mouth which he never could have uttered…(Dubs 30)” And so such things make it difficult to tell what was from me or attributed to me after my death. Often times my name was used to validate someone else's philosophies.
 [[‎File:1280px-Confucius temple Kaohsiung amk.jpg|200px|thumb|left|Confucius Temple at the Lotus Lake in Kaohsiung, Taiwan. Photo by AngMoKio‎. Click [http://en.wikipedia.org/wiki/File:Confucius_temple_Kaohsiung_amk.jpg] for original source.]]
 As the Han Dynasty (206 B.C.E.-220 C.E.) approached my philosophies were gaining more and more popularity, and soon began to be established throughout the empire.  The first Han Emperor Gaozu, eventually took a liking to the confucian scholars and believed that Confucianism was better than Legalism (which was prevalent in the former Qin Dynasty) when it came to ruling an empire.  Gaozu employed some of these confucian scholars to set up many of the rituals and regulations in court.  However, it was not until the Han Emperor Wudi (156-87 B.C.E.) that confucianism began to be strongly established (Ebrey, 77).
 == My Teachings ==

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	== Conclusion ==		== Conclusion ==
		+	While not much actual fact can be claimed about me and my life, one thing is for sure; that I left a lasting impact on China and on the whole world. This is not so much me as a person or individual, but as the symbol I have become. Much of what is claimed by others to be my works is not. I simply taught those who where ready and willing to listen. I never thought my teachings would be able to help so many, especially because I never wrote any of them down. ''The Analects'' are thought to be one of my greatest achievements, but even these were written by others. They have undergone expansive changes throughout their life. Even so, they can help guide us as a people to greater joy and peace. I hope that as you all seek higher knowledge and understanding, you too can achieve such joy.

	== References ==		== References ==

← Older revision		Revision as of 06:18, 28 February 2013
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	Knowing my students individually was also important to my teaching style. Once I understood the character of my students, then I was able to individualize their teaching for the good of each person. For example, Zilu and Ran Qiu both became important in government; yet they had to be handled them in opposite ways if each was to improve. Zilu once asked whether one should put a maxim into practice as soon as he heard it. I pointed out that Zilu's father and elder brother were still alive, and he asked me how could he apply it immediately. Yet when Ran Qiu asked exactly the same question, Confucius told him that one should immediately put it into practice. A third student who had heard both conversations became confused and asked for an explanation(Beck). My answer? "Qiu is retiring and slow; so I urged him on. Yu tends to be fanatical; so I held him back.(Analects 11:21)"		Knowing my students individually was also important to my teaching style. Once I understood the character of my students, then I was able to individualize their teaching for the good of each person. For example, Zilu and Ran Qiu both became important in government; yet they had to be handled them in opposite ways if each was to improve. Zilu once asked whether one should put a maxim into practice as soon as he heard it. I pointed out that Zilu's father and elder brother were still alive, and he asked me how could he apply it immediately. Yet when Ran Qiu asked exactly the same question, Confucius told him that one should immediately put it into practice. A third student who had heard both conversations became confused and asked for an explanation(Beck). My answer? "Qiu is retiring and slow; so I urged him on. Yu tends to be fanatical; so I held him back.(Analects 11:21)"
		+
		+	== Conclusion ==

	== References ==		== References ==