Confucius, one of greatest of all eastern philosophers whose teachings are considered as the foundations of various Asian Cultures. The Five Classics, one of his most famous writing that comprise of classic Chinese Literature and The Four Books, a collection of the teachings of both Confucius and his disciples, had been regarded as the standard curriculum of the Chinese education system for numerous centuries.
According to Confucius, although relationships are factual and existent, they are not identical in nature. The level of a relationship is generally ascertained from the personal factors, like friendship or family association, ceremonial aspects of the social order like age or socio-economic status. Thus, Confucius believes that there is drastic amount of disparity amidst the various types of relationships and hence the same have been listed according to a specific hierarchy, namely, the first among the five relationships is the father-son relationship, wherein the father is bestowed with responsibility of the son’s education and moral bringing up. The son in turn is ought to be reverential and dutiful. The second of the five relationships is the one that exists between an elder brother and a younger brother, wherein the former is responsible for raising his younger siblings while the latter are ought to be extremely compliant and respectful towards the elder siblings.
The third relationship is of the husband and wife, and in this case, both the persons involved in the relationship are to be caring and responsible towards each other. While the husband dons the role of the protector, the wife on the other hand is the homemaker and the mother. Often, there are also instances wherein the wives become extremely protective, caring, and devoted to their husbands instead of being just romantic partners.
The fourth relationship is the one that exists between elders and younger people. In this relationship, the elder are seen being responsible towards the younger, while the younger ones require great degrees of care, backing, and guidance in terms of building their characters, and hence, the younger always are respectful towards the elders and are always receptive of advice offered by the elders. The fifth relationship is the relationship that exists between the ruler and the subjects. In this relationship, the ruler is ought to be acting like a fatherly figure at all times, and take good care of his subjects like the children are cared for.
‘Junzi’ is the term used to describe an ideal person according to the Confucian philosophy. Junzi is the definitive noble individual, who is taught all sorts of virtues from childhood years and as such all those virtues essentially become innate qualities of the Junzi. Truthfulness, humility, empathy, kindness and consideration, and meticulousness are few of the virtues that Junzi possesses. A Junzi is a critical thinker and is also an unbiased eyewitness. Regardless of being educated, the Junzi never utilizes the knowledge accrued to education for either insulting or offending others and he also holds himself completely responsible for the misdeeds committed by hum, if any. A distinct set of etiquette rules are followed by Junzi, which helps them in making sure that proper relationships are maintained. Simplicity, yet being dignified best portrays the nature of a Junzi, who is also a born leader.
After about three decades of liberalization in China, books of ancient Chinese philosophy and tradition are being published again in China. Many philosophers and political scientists in China today are advocating a government and rule that is based upon the Confucian concept of ‘Humane Authority.’ There are a number of aspects that can be found in contemporary China, which are truly an influence of Confucian principles, like for example strong commitment and attachment towards family, ideal education, worship of ancestors, among others. Even many business leaders are resorting to reading books of Confucianism in order to carry out their business in a better way.
References
Chu Chai, W. C. (1973). Confucianism. New York: Barron's Educational Series Inc.
Faith Resource. (2010). Confucianism. Retrieved March 21, 2016, from Faith Resource: http://www.faithresource.com/showcase/confucianism/confucianismoverview.htm
Oldstone-Moore, J. (2002). Confucianism: Origins, Beliefs, Practices, Holy Texts, Sacred Places. Oxford: Oxford University Press.
Rainey, L. D. (2010). Confucius and Confucianism: The Essentials. West Sussex, UK: Wiley - Blackwell.
Roberts, D. (2012, November 02). Confucius makes a Comeback in China. Retrieved March 21, 2016, from Bloonberg Business: http://www.bloomberg.com/news/articles/2012-11-01/confucius-makes-a-comeback-in-china
Zukeran, P. (2001). Confucius. Retrieved March 21, 2016, from Probe Ministries International: http://www.leaderu.com/orgs/probe/docs/confucius.html
