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In Confucianism, the Sangang Wuchang (Chinese: 三綱五常; pinyin: Sāngāng Wǔcháng), sometimes translated as the Three Fundamental Bonds and Five Constant Virtues or the Three Guiding Principles and Five Constant Regulations, [1] or more simply "bonds and virtues" (gāngcháng 綱常), are the three most important human relationships and the five most important virtues.
Confucius (孔夫子; Kǒng Fū Zǐ, lit. "Master Kong," but most frequently referred to as Kongzi (孔子), traditionally 551 – 479 BCE) was a famous Chinese thinker and social philosopher, whose teachings have deeply influenced East Asian life and thought.
The Analects, also known as the Sayings of Confucius, is an ancient Chinese philosophical text composed of sayings and ideas attributed to Confucius and his contemporaries, traditionally believed to have been compiled by his followers.
Confucius was educated at schools for commoners, where he studied and learned the Six Arts. [21] Confucius was born into the class of shi (士), between the aristocracy and the common people. He is said to have worked in various government jobs during his early 20s, and as a bookkeeper and a caretaker of sheep and horses, using the proceeds to ...
The Kongzi Jiayu (Chinese: 孔子家語), translated as The School Sayings of Confucius [1] or Family Sayings of Confucius, [2] is a collection of sayings of Confucius (Kongzi), written as a supplement to the Analects (Lunyu). [3]
The text is attributed to Zisi (Kong Ji), the only grandson of Confucius (Kong Zi). It was originally a chapter in the Classic of Rites. The phrase "doctrine of the mean" occurs in Book VI, verse 29 of the Analects of Confucius, which states: The Master [Confucius] said, The virtue embodied in the doctrine of the Mean is of the highest order.
"A journey of a thousand miles begins with a single step" is a common saying that originated from a Chinese proverb. The quotation is from Chapter 64 of the Tao Te Ching ascribed to Laozi, [1] although it is also erroneously ascribed to his contemporary Confucius. [2]
Confucius conceived these qualities as the foundation needed to restore socio-political harmony. Like many contemporaries, Confucius saw ritual practices as efficacious ways to access Tian, but he thought that the crucial knot was the reverent inner state that participants enter prior to engaging in the ritual acts. [87]