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Along with the descendants of the other Four Sages (Confucius, Mencius, Zengzi, and Yan Hui), the descendants of Confucius still determine part of their children's given names using this generation poem given to them by the Ming dynasty Jianwen Emperor and extended by later emperors: [45]
The teaching of Confucius consist of five basic relationships in life: Ruler to subject; Parent to child; Husband to wife; Elder brother to younger brother; Friend to friend; In the above relationships, Confucius teaches that righteous, considerate, kind, benevolent, and gentle treatment should be applied by the former to the latter.
The book contains a divination system comparable to Western geomancy or the West African Ifá system. In Western cultures and modern East Asia, it is still widely used for this purpose. Spring and Autumn Annals A historical record of the State of Lu, Confucius's native state, 722–481 BC attributed to Confucius.
The topics covered by the Kongzi Jiayu include Confucius' detailed ancestry, his parents, his birth, episodes and events from his life, and his sayings. [7] His disciples also feature prominently, including one section devoted entirely to Yan Hui, Confucius' favourite. [8] In all, 76 disciples are mentioned by name. [2]
Confucius's moral system was based upon empathy and understanding others, rather than divinely ordained rules. To develop one's spontaneous responses of rén so that these could guide action intuitively was even better than living by the rules of yì. Confucius asserts that virtue is a mean between extremes.
The fifth edition of the Confucius genealogy was printed in September 2009. [1] The collecting and collating of the fifth edition started in 1998, when Kong Deyong, a 77th-generation descendant, established the committee in Hong Kong. The last major previous publication of the Confucius genealogy was in 1930. [2]
This is illustrated through the five main relationships Confucius interpreted to be the core of society: ruler-subject, father-son, husband-wife, elder brother-younger brother, and friend-friend. In these bonds, the latter must pay respect to and serve the former, while the former is bound to care for the latter. [6] [7]
The Book of Filial Duty. London: John Murray. Lu, Miaw-Fen (2017). "The Reception of the Classic of Fillial Piety from Medieval to Late Imperial China". In Goldin, Paul R (ed.). A Concise Companion to Confucius. Oxford: John Wiley & Sons. pp. 268– 285. ISBN 9781118783832. Rosemont, Henry Jr.; Roger T. Ames (2009).