Confucius

Confucius. Unknown Artist. Click [1] for original source.

My life

My life has become more symbolic then 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 whom 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. 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.

Zhou Dynasty States. Map by depts.washington.edu. Click [2] 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)(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). 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 and 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 into humble conditions (Yao, 23). 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).

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 Grand Official of Justice for the State of Lu. A common falsehood told about my life is that after leaving that position, many believe that 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 it, I have many followers, both then and now. 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.

Confucius statue in Rizal Park, Manila, Philippines. Photo by Elmer B. Domingo. Click [3] for original source.

After My Death

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!

Dacheng Hall at Kong Miao (the Confucian Temple) in Qufu. photo by Gisling‎. Click 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.

The Analects

Illustrated Copy of The Analects. Click [4] for original source.

Along with the Five Classics, is a book called the Lunyu, or, as it is called in your language, The Analects. It is supposed to be a collection of my teachings, as recorded by my disciples. (I, myself, left no written record of my teachings.) It is probable that some of my disciples who added to this collection, added their own ideas to my teachings and thus passed them off as my words. This book is a collection of short sayings and teachings; many of them have become proverbs in the years since it was written. Gu states that the Analects are a series of questions posed to me by my students and how I answered. Because of this nature, the Analects are open in nature. Gu adds that this openness allows for a multitude of interpretations and proof that the Analects are penned by multiple authors. “The sayings and conversations were not written down by a single hand... (Gu 37)” Gu says, causing the Analects to become "text for all readers, Confucius is inevitably everyone’s Confucius because he will appear, albeit ever slightly, as a different image in every reader’s mind. (Gu 46)” The open nature of the Analects allows anyone to interpret them as they will.

Most scholars believe that the Analects were compiled some time between the death of Confucius(ca 479 B.C.E.) and the Han Dynasty(206 B.C.E. - 220 C.E.). However, during the Han Dynasty, there were different versions of the Analects floating around; mainly the Lu, Qi, and Old text version. None of these three versions were exactly the same. Some had additional chapters and verses while others had completely different organizations of the chapters. It wasn't until around 5 B.C.E. that the Han Emperor, Zhang Yu, took the Lu version and added to it some of the Qi version and it later became known as the "Zhang Hou Lun," which is the version known as the analects today. It was during this time that Zhong Ni most likely became known as Kong Fuzi.

The European Graduate School states “The Analects give us most of what we know about Confucius and while Confucius claimed to be a mere transmitter, scholars agree that he in fact did much more than transmit and in fact it is his interpretations, expansions and departures that honored him with such a lasting reputation.(EGS)” The teachings found in this work have provided a basis for millions of peoples beliefs and practices through out the world. The Analects provide most of what is known about me. This has allowed for many variations of me to emerge.

It is Sima Qian who first recorded that I wrote all the five classics in his great history (written, I might add, nearly 400 years after I lived!). I wonder if he thought he was being respectful- or perhaps he really believed I wrote them all? In any event, since then I have been credited with far more wisdom than I ever held. Again, as Dubs has said, many things people claim I have written were truly written by others. The classics were written much before my time. In fact, I am also found to be quoting from the Books. I especially enjoy the works from the Book of Poetry.

Chinese publication of the Analects. photo by Bjoertvedt‎. Click [5] for original source.

For example:

“The Master said, 'In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence - 'Having no depraved thoughts.’ Confucius. The Analects. ca. 500 B.C.E.

'It is said in the Book of Poetry, 'As you cut and then file, as you carve and then polish.' - The meaning is the same, I apprehend, as that which you have just expressed.' The Master said, 'With one like Ci, I can begin to talk about the odes. I told him one point, and he knew its proper sequence.’ Confucius. The Analects. ca. 500 B.C.E

The main focus of the Analects is on proper living through Li and Ren. These are defined as follows bu Homer H. Dubs.

Li: "...included matters of politeness, court etiquette, religious ritual, governmental practices and the state constitution, codes of conduct, and ethical principles. Perhaps the best interpretation is that a man of li lives in accordance with the highest code of conduct that can be expected of a true gentleman in a very broad sense. It is also more than mere con-formity to a code, for Confucius required it to be heartfelt and sincere…(Dubs 33-4)”

Ren: “...was a newer conception, possibly original with Confucius. He found this word used by the great founder of the state of Lu, the Duke of Jou. This duke once described himself as a man of ren-meaning thereby that he was a lord who was graciously kindly to his subordinates. This virtue Confucius took as fundamental. He broadened it to mean love for others and once equated it with the ordinary word for love (An. XII, xxii). Today this word is often translated by such terms as ‘human-heartedness’ or by some other term than ‘love.’(Dubs 34)”

By living these correct principles, I believe that it is possible for a person to become happy while bringing happiness to those around them. These qualities where especially needed for rulers, who also need to follow de, or rites and rituals to bring peace to the people. These where some of the basic things I taught during my lifetime that my students then recorded in the Analects

My Teachings

I never claimed to have any of my own teachings. I simply was sharing ancient knowledge that had been forgotten. During my life in China, everyone was at war, and I saw many troubling things in humanity. This caused me to think and talk a lot about the proper way human beings should live their lives. I believed that if people acted according to these ancient principles, the wars and chaos would end.

"The teaching Confucius" portrait by Wu Daozi. Photo of portrait by Louis le Grand. Click here for original source.

The Ancient principles I taught include:

• The Golden Rule: “Do not unto others what you would not wish for yourself.”

"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.

"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)"

• Ren or humanism: This was concern for the welfare of others or simply being humane.

"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.

"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, pg.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.

"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)"

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).

My Teaching Philosophy

I never turned away a student. I am willing to teach whoever is willing to learn and has a willing heart. I always considered myself a teacher and worked as diligently as I could to instruct my students. I have said: "...From the very poorest upwards - beginning even with the man who could bring no better present than a bundle of dried flesh - none has ever come to me without receiving instruction.(Analects 7:7)"

This is in part because of how I taught. If you look at my words, often they were taught in the form of a question or in statements that inspire thought. The main requirement to study is a desire to learn, although I did accept pay or gifts in order to live and survive(Beck). I never set myself up as a man of wisdom. No matter how humble the student may have been, I was ready and willing to discuss the issue on its own terms; thus anyone in the world could become a fellow learner with me because of my openness(Beck). "But if even a simple peasant comes in all sincerity and asks me a question, I am ready to thrash the matter out,with all its pros and cons, to the very end.(Analects 9:7)"

"Woodblock print of Confucius teaching at the Apricot Tree Forum" Click here for original source.

My teaching style was always meant to inspire and cultivate thought. That is why I was was willing to teach all those possible. But the student had to be willing to learn. I will not teach a lazy student. "I do not enlighten those who are not eager to learn,nor arouse those who are not anxious, to give an explanation themselves.If I have presented one corner of the square and they cannot come back to me with the other three, I should not go over the points again. (Analects 7:8)" If a student was unwilling to learn, what was the point of teaching them? No one would gain a higher knowledge through this(Beck). "No matter how much one knows, there is always more to learn; and no matter how advanced one becomes, there is always room for improvement.(Beck)" Knowledge is to be sought after continually and wholeheartedly. One must always be seeking to improve their knowledge. I have often said "Learn as if you were following someone you could not catch up to, as though it were someone you were frightened of losing.(Analects 8:17)"

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)"

References

Ebrey, Patrica Buckley. "The Cambridge Illustrated History of China". New York, Cambridge University Press, 2010, 2d ed.

Riegel, Jeffrey, "Confucius", The Stanford Encyclopedia of Philosophy (Spring 2012 Edition), Edward N. Zalta (ed.), URL = <http://plato.stanford.edu/archives/spr2012/entries/confucius/>. Accessed April 18, 2012

Dubs, Homer H. “Confucius: His Life and Teaching.” Philosophy. Jan. 1951: pp. 30-36. Print.

Ming Dong, Gu. "Everyone's Confucius, All Readers' Analects." Journal Of Chinese Philosophy 37.1 (2010): 34-47. Academic Search Premier. Web. 12 Feb. 2013.

“Confucius- Biography.” The European Graduate School. EGS. n.d. Web. 9 Feb. 2013

Chin, Ann-ping. "The authentic Confucius: A life of thought and politics." New York: Scribner, 2007. Print.

Creel, Herrlee Glessner. "Confucius: The man and the myth." New York: John Day Company, 1949. Print.

Phan, Peter. "Catholicism and Confucianism: An Intercultural and Interreligious Dialogue." New York: Oxford University Press, 2012. Print.

Beck, Sanderson. "How Confucious Taught." CONFUCIUS AND SOCRATES Teaching Wisdom. WPC, 2006. 26 Feb. 2013. Web

Ivanhoe, Philip. "Readings In Classical Chinese Philosophy." New York: Seven Bridges Press, 2001. Print.

Yao, Xinzhong. "An introduction to Confucianism." New York: Cambridge University Press, 2000. Print.

Legge, James. THE CHINESE CLASSICS (CONFUCIAN ANALECTS). 2002. Project Gutenburg. Web. 26 Feb 2013. URL = <http://www.gutenberg.org/catalog/world/readfile?fk_files=1451946&pageno=1>.

Seton, Ernest Thompson. The Arctic Prairies: A Canoe-Journey of 2,000 Miles in Search of the Caribou. New York: C. Scribner's Sons, 1911. Project Gutenberg. Web. 8 May 2006.

Powerpoint presentations for classroom use

• Confucius_by_Loren_S.pptx (Media:Confucius1.ppt and Media:Confucius2.ppt)
• Confucius_by_Tara_F.pptx (Media:Confucius and the Analects.pptx)