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Philosophy Ancient China: Ancient China Confucius Philosophy



Undoubtedly, the most famous teacher and philosopher of ancient China is Confucius (Kong Qiu ), which lived between 551 and 479 BC. The Children no deviation in the middle of a materially poor environment, and the young Qiu (Kong is the family name) had to work hard to pull ahead, either as official retail stores to monitor the state of Lu , or count and care of sheep and goats. Later, and within the court, he studies the rites and traditions, and soon became a famous lawyer, thanks to his travels, he reported experience and lessons.

Even then many followed him for his wisdom, and followed him wherever he was Kong, regardless of location or conditions. At the time of Confucius, China was divided into fiefs, with the courts of the gentlemen on one side and peasant villages, on the other. But wars were losing their land and many noble titles, and survival were devoted to teaching, providing their knowledge and skills. The lawyers were a group of scholars devoted to the rites and ceremonies, as well as the dissemination of classical texts, among which was Kong. Prevented during periods of warfare and hostility to practice in the courts, Confucius, he taught his disciples. Although he wrote nothing, and the western Socrates, his disciples gathered in a book, Lunyu , sayings and aphorisms of his master key, we know here by the name " Analects" of Confucius.

Confucius had a unique relationship with religion. Often marked spiritual master, in reality Kong Qiu was averse to "contact" with the spirits, in fact, it seems that not even talk about extraordinary events, such as rejecting the mythology, so richly, had nurtured the Chinese tradition. But this hostility towards such issues is due rather, it seems, that Confucius wanted to devote all his energies to serve as moral guides of men and women. This is not a disguised atheism, but a spirituality of a more mundane and practical to the purely away and mystical.

But what Confucius meant by a Supreme Being, Heaven or Deity? It is not too light, given resignation to talk about heavenly forces, or death, as always put the moral and just governance. Habituated to respond evasively (" If I do not know life, what we know of death? " or when he said that wisdom is " serving men with justice and respect the spirits, keeping as far away from them as possible. .."). Hence, many scholars have seen in the Confucian doctrine, rather than a religion nor a belief system (since no gods, pantheon, or temple priests), a philosophy of a social and political. In China

old accepting the doctrine of "heavenly mandate", he considered that every human being received a celestial order, urging it to fulfill the duty entrusted to him for the good of the community. This mandate, support of morality, it is sometimes difficult to find, but once the individual finds out, should be geared towards achieving them, regardless of whether the result, if the consequence of their actions, will be good or bad, but by the act, to fulfill his obligation, his duty. In this sense, the moral doctrine is clearly Confucian ethics (and not teleological, that is, one that considers primary purpose or the consequences arising thereof.) But another question is whether the individual can make your own celestial mandate, because even if we put all our strength and determination, there is always strength ming, destiny, of the inevitability of the future: Confucius used to say "if my principles succeed is because that is willing, if they fail is because it is willing . " So, what we do is search our heavenly mandate, find it and devote our energies to its realization, doing our duty, but we observe and keep in mind that success is not unique product of our will.

The moral perfection, the realization of our mandate celestial should always be based on two deadly virtues: the benevolence and righteousness . The latter is to always, in every circumstance and situation, what is right, fair or compulsory, accepting what we are commanded to perform the duty. As Jesus said Mosterín, " is a formal basis, a situational kind of categorical imperative, which opposes or benefit li ... to do what needs to be done because it's fair or right, without considering the consequences or the possible advantage ... because if we do what we do because we think we should do, then you do not act morally. This position is a clear precedent for the Kantian ".

Benevolence, in turn, corresponds to altruism, compassion and love for others, our request for help, benefit and encourage our neighbors. In contrast to the righteousness, the compliance of benevolence has no formal status, forced, but springs spontaneously from within due to human feelings. Compassion and altruism (shu shaping the , main guide work) suggest, in anticipation of Kant's thesis that " what you would not that make you yourself do not do your others " and therefore we do to others what we would like also do unto us. Confucius says that we will be benevolent and righteous if we try to be and act morally towards others and if we invest our efforts in that direction only.

If, as stated in the preceding note , Mo Di Confucius and blasted the lawyers was a result of his doctrine of the gradation of love. Kong was in the family, and love extended to this, the basis for all social relations. However, in the family are not the same loving treatment all: no one wants the same way a mother than an aunt, a brother or a cousin. Thus, love is not provided universally and indiscriminately to any human being simply by virtue human, but is adjusted according to the proximity of that person in relation to us. Benevolence urges us to love more intense and faithful to our brothers and father, even in adverse circumstances (or precisely because of them), as other individuals. Our love must conform to the proximity and relationship we have with them. Therefore, love is superior in terms of immediate family members (parents and older siblings), and less intense as we go out of it (neighbors, villagers nearby, unknown, etc..). Kong Qiu

includes rituals and ceremonies as an essential part of our morally upright and correct. We must not forget, but enhance them, for this and for that we practice in a spontaneous and open, non forced benevolence needs to be achieved, achievable only through discipline and education. Self-control can act straight and honest, be respectful of rituals and practice, and gain wisdom. Confucius himself did just that state in his old age: " at seventy I could follow what my heart desired without being impropriety." A state in which we act spontaneously, without effort, but always in harmony with right, then what was done and what should be done are, already, the same thing.

regard to improving State, Kong Qiu said the main remedy for their management were the clarification of the names. Ie " if names are not correct, the words do not conform to what they represent, so that the tasks are not carried out and people do not know how ... States that the names meanings and accommodate them to the facts. In the higher man say there should be nothing improper . "

Kong also believed that the only way society could function properly and be useful at all was through the proper performance of duty and the particular role of each individual: good governance is that "the sovereign is sovereign, minister, minister, father, father and son, son . " The behavior and character of each must display the qualities and behavior of their own, " only then the society will work well and be well governed ."

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Also called zi Mo or Mo Tzu, Mo Di embodies the first major thinker after Kong Qui (known as Confucius , discussed shortly). He lived right in V century BC, and played an important role in the society of his time since he was an expert in economics and war as well as their knowledge and moral cutting boards lavished wherever he worked. The Mozi is the book containing the teachings of Mo Di and his disciples.

Although it seems that in the first instance, Mo Di learned some guidelines and Confucian approaches, he soon found them inadequate to address the social and political problems that prevailed at the time. For example, Mo Di considered unnecessary excessive preoccupation of Confucius and his school (that of the lawyers ) for rituals, including ceremonial and funerary cults, as represented an unnecessary expense, a purely aesthetic and very damaging for economic welfare and social, and also a great hypocrisy of the scribes, who cared for the preparation of rites in honor of the spirits not really believing in them. Mo Di

created a school, Moji , whose members follow a strict discipline and where they learned everything about the defense of cities, fortifications, etc. The school, which used to receive people from lower classes (as opposed to that of Confucius, who only accepted the nobles) had quasi-military organization and obedience to a superior (Di Mo himself, who was the first master) , and lived a very simple and austere. Its purpose was to train staff helpful the state, but always based on the ideas of Mo Di, whose ultimate goal was to "streamline society, eliminating useless traditions and introducing practices designed for the greater good of the community (Mosterín, 2007).

Mo Di's doctrine on the idea of \u200b\u200b"universal love." Mo Di argued that to distinguish between good actions and bad, right and wrong, and between appropriate political direction or harmful, we need a criterion or a method that allows us to elucidate (hence born an interest in logic and principles): This criterion Mo Di sums on making or performing what Heaven desires. And what Heaven desires (understood as a divine institution and staff, ordering of events) is not more than, as might be expected, a universal and unconditional love for all citizens of the world. Heaven is not so different from each other, but equally gives light, darkness, and sent them all rains, storms, benefits and misfortunes. If this is the way that Heaven we serve, then we too must do the same. The "universal love" which gives love to all human beings without any special consideration, is the vehicle through which society can win trust, respect and help and prosperity. If the leaders and rulers implement this principle the evolution and improvement of peoples' quality of life and progress would be evident and the benefits (enrichment of the poor, increased stability and peace time, population growth, etc.) achieved a new boost golden age.

The principle of "universal love" is a direct reply to another, that of "gradation of love", typical of the Confucian school, which advocated a different scale in the application of love, as it had to love and treat very differently to strangers or foreign to one's own family. Love for a neighbor or someone who see little to be much smaller and less intense than which we provide to our parents or siblings. Di Mo believed that segregation and discrimination loving courtiers common in environments similar to the followers of Cofucio was humane treatment only caused hatred, conflict and family selfishness, and without the need to order and pacify the world.

Intelligent, rational, thought Mo Di, only needed for the same reason to understand and apply the principle of universal love, because they understand that doing good impact and expands the good around us, while doing evil is to enhance pain and evil, facts that do not benefit anyone. But others who do not become convinced universal love must persuade them using religious fears. Thus, it was vital reinstate the belief in spirits to show that all human action has consequences punishable, that is, that everything we do will be rewarded or punished depending on whether it is in fact in line with the views of those. Mo Di's belief in Heaven and the spirits was rather concerned that straightforward: although the warriors, which formed a part, held that belief to belong to the common people, unlike lawyers, who had long were skeptical ( despite maintaining the rites, as stated above), Mo Di was what motivated him entice the unbelievers with the punishment of their actions that orient towards the universal love.

Finally, we will acknowledge the special relationship of Mo Di war. Mo Di was a convinced pacifist, knowing that violence and clashes lead to war, the greatest disaster possible that men are capable. The war is morally reprehensible, of course, but also affirms that all war Di Mo provides no good to either side, in fact, what is lost in a race that (in lives, effort, time, money, wealth) is always much more than what was obtained, however large. Di Mo explains in these words:

" Consider a country about to enter war. In winter the cold is terrible, in summer heat. This implies that either winter or summer you can make war. But if done in the spring, the fields will not be seeded, if in the autumn crops are not harvested. And if you lose only one estanción, the number of people who die of cold and hunger is incalculable. Consider the equipment, weapons, arrows will be lost, destroyed cars, oxen and horses that fall, military casualties, the unfathomable number of people perish. The State will have robbed the people and reduced income source of profits. And all this, why? Because they covet the fame and the spoils of winning the war. The we gain is useless and is far less than what we lose .

How many people, goods and cultural fortunes remain standing and worthy of admiration if, since Mo Di uttered these words, the leaders and chiefs State, Emperors and presidents of the republics and governments have had in mind before ordering the entry into war with his brothers?