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Once in disgrace as a lackey of the feudal class, Confucius may rise again to replace Marx as the guiding spirit of the Communist Party.
Confucius has returned. In fact he was never far away, not even in the darkest days of the Cultural Revolution. For years the government reviled Confucius as a representative of "old ways of thinking", a lackey of the feudal class and oppressor of slaves. Lin Biao, the disgraced heir apparent of Mao, was condemned not only as a traitor but as "a close follower of Confucius". It has always been like this in Chinese history. In the 3rd century BC, Chin—the first emperor and unifier of China—wanted to do away with history and tradition so that he would become the cornerstone of a new China. He ordered the Confucian classics to be burned and the scholars massacred, much as Mao Tse-tung did.
What happened after Chin is happening after Mao: Confucius is making a comeback. it could hardly be otherwise. China is not China without Confucius.
The ideology of the Chinese Communist Party (CCP) is in deep crisis. Even among Party leaders, it is hard to find a convinced Marxist, even though a portrait of Mao is still hanging in Tiananmen Square. From a pragmatic perspective, the CCP needs to justify its grip on power using the old dynastic rationale: Mao is the founder of a new dynasty and the CCP is his heir. The CCP is no longer a revolutionary party; but a political aristocracy that claims a monopoly on power to steer the country through an economic and social transformation unprecedented in human history and make it a great power. There are no obvious alternatives. The history of China in the 20th century has been so volatile, violent, chaotic and miserable that its citizens appreciate the relative prosperity and freedom, even if there is room for much improvement.
But this leaves the CPP with two great problems: consistency and solidarity. For 30 years the Party has followed the pragmatic approach suggested by Deng Xiaoping: "To be rich is to be glorious." Hence it has followed capitalist development policies. But this has created a problem of consistency within the Party. The Marxist structures and slogans remain, but the ideology has evaporated. What is the source, then, of the regime's legitimacy?
The other problem is social solidarity. China has the largest number of millionaires in the world and the companies with greatest market value. But there are vast differences between the well-developed coastal regions and the poor interior provinces, and between rural and urban areas. Corruption is rife and the socialist safety nets of the 1970s are being undone with nothing to replace them. Demonstrations and complaints have been increasingly frequent. Can the government withstand the stormy seas ahead?
In view of this social turmoil, the Chinese Prime Minister, Hu Jintao, deliberately revived the ancient sage at the CPP's recent five-year congress in Beijing. Hu's slogan of the "Three Harmonies" is clearly Confucian: he-ping (peace in the world), he-jie (reconciliation with Taiwan), he-xie (social harmony). This is clearly a Confucian program.
Ever since Hu Jintao and Wen Jiabao took control of the main political positions of China at the end of 2002, they have consistently acted as ruler-scholars at the service of the people, in keeping with the Confucian ideal of a good ruler. Many of their slogans, such as "people first", "running the Government at the service of the people", and "seek harmony in differences," are literal quotations from Confucius or his follower Mencius.
The rebirth of Confucian values is everywhere. The Chinese Government has fostered the creation of Confucius Institutes all over the world to promote Chinese language and culture; the curricula in schools and universities pay now more attention to the Chinese classics; it is becoming fashionable in the media to use expressions with Confucian undertones. One of the outstanding publishing success stories of the last few years has been the sale of almost four million copies of a simplified version of Confucius’s Analects.
Confucius’ moral and social philosophy goes directly against the moribund Marxist orthodoxy but the CPP likes its emphasis on order, harmony, sense of responsibility, and authority. As the heirs of the Mao dynasty, they are seeking support for their position.
However, this novel emphasis on Confucian values may be motivated by an honest drive to seek a solid foundation in the quicksands of social transformation. Hu and Wen are fully aware that Confucian ethics imposes reciprocal rights and duties on rulers and citizens. It demands obedience to authority, but imposes on the Government the duty of moral behaviour in favour of the people, to the point that it justifies rebellion against tyranny. They have begun a one-way trip away from Marxist ideology. Furthermore, the new generation of Chinese leaders believes that their first loyalty is to China and its people, not to the CPP. They have a deep sense of mission and responsibility rooted in the Confucian ideals of a good ruler -- even if the West views them as a despotic autocracy.
Confucianism and government
Confucius (551-479 BC) is the most influential thinker of China of the past 25 centuries. He shaped the culture not only of the "Central Kingdom," but also of Korea, Japan, Singapore, Taiwan and Vietnam. The canonical texts of Confucianism, the Four Books, including the Analects by Confucius, the Book of Mencius, The Great Learning, and the Doctrine of the Mean. These are not philosophical treatises with the logical rigor of Greek thought, but suggestive thoughts open to many interpretations. Confucian orthodoxy today is based on an interpretation made by scholars of the Sung Dynasty, in the 10th to 13th centuries.
Confucianism is a system of personal and social ethics. It does not rely upon supernatural arguments or God, although it is not closed to transcendence. Confucius simply pleads ignorance about the fate of man after death, while insisting on the importance of venerating one's forefathers as a sign of filial piety. Confucius would not regard himself as a secularist. Secularism disdains man’s spiritual needs, but there is nothing in the thinking of Confucius which suppresses man's spiritual dimension.
Confucianism’s starting point is the unity of the three great realities: Heaven, Man, and Earth. The universe obeys its own order and laws and ethical behaviour consists precisely in following those "natural laws." For Confucius, the evil and disorder that visit human beings are a consequence of immorality. In particular, rulers have authority because they have received it from a higher power (tiandao) by means of a Mandate of Heaven (tianming). What exactly Heaven means in Confucian thought is disputed since it is, like many other notions of Chinese philosophy, a vague intuition rather than a formal metaphysical concept. In any case, it is something more than just mechanical laws.
The rulers lose the Mandate of Heaven when they fail to behave ethically. Then the people can legitimately demand a change in government. But so long as the rulers enjoy the Mandate of Heaven, the people are obliged to obey and follow docilely the ruler's decrees. When Hu Jintao invokes Confucian values he is implicitly renouncing both the dictatorship of the proletariat and the tyranny of the market, as well as encouraging his fellow citizens to follow the order that heavens have given to human nature in order to reach personal perfection and social harmony.
Like his Greek contemporary Aristotle, Confucius follows an ethics of perfection. Human beings must be in harmony with the universe, which assumes obedience to laws decreed by heaven. Obedience to the laws of nature requires learning them with self-knowledge and study. Knowing the laws leads to li, a characteristically Confucian virtue that implies the internalization of good social forms. Correct social behaviour results from consistency between external social conventions and internal personal dispositions. Li is the root of ren, a higher virtue, which could be roughly translated as "benevolence": wishing the best for everyone. For Confucius, the virtue of ren begins at home, with one’s family. From there it spreads in wider ripples to all people. Confucian ethics carries a strong domestic flavour: family relations are the foundation and model of all social relations. Ren implies the practice of zhong (fidelity, loyalty) and of shu (mercy, compassion). Benevolence (ren) also leads to the practice of the principles of justice and equity, which are at the core of the virtue of yi.
A virtuous individual reaches moral perfection by seeking in everything a proper balance, the virtuous equilibrium of the just mean, which could be summarized as "know and respect the mandates of Heaven." For Confucius, society must be ruled by virtuous scholars. The calling and mission of a virtuous person is to rule others. This is not seen as an honour or an opportunity for personal benefit, since this should never be in the mind of a person aspiring to perfection. It is simply done in obedience to a mandate from Heaven, which a superior person knows and obeys.
If the current rehabilitation of Confucianism in China is sincere, it confirms that the CCP intends to transform itself into a political aristocracy. It will no longer aim at the dictatorship of the proletariat, but at rule by the best equipped to govern the nation. In this it will connect with previous dynasties, since meritocracy has been for thousands of years a part of the administrative organization of the State through empire-wide competitive examinations.
Another relevant point of Confucian ethics is its emphasis on responsibility. Western liberal democracy is based on an individualistic ethic which focuses on rights and freedom. In Confucianism, however, the individual is a person-for-others. Hence
...
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El asunto del debate ha cambiado a "This is just another daily cut-and-paste troll post by the ugly lesbian Philippino whore abianchen, real name Meichi. Ignore her." de Anti-DabianchenVirus
> Once in disgrace as a lackey of the feudal class, Confucius may rise > again to replace Marx as the guiding spirit of the Communist Party.
> Confucius has returned. In fact he was never far away, not even in the > darkest days of the Cultural Revolution. For years the government > reviled Confucius as a representative of "old ways of thinking", a > lackey of the feudal class and oppressor of slaves. Lin Biao, the > disgraced heir apparent of Mao, was condemned not only as a traitor > but as "a close follower of Confucius". It has always been like this > in Chinese history. In the 3rd century BC, Chin—the first emperor and > unifier of China—wanted to do away with history and tradition so that > he would become the cornerstone of a new China. He ordered the > Confucian classics to be burned and the scholars massacred, much as > Mao Tse-tung did.
> What happened after Chin is happening after Mao: Confucius is making a > comeback. it could hardly be otherwise. China is not China without > Confucius.
> The ideology of the Chinese Communist Party (CCP) is in deep crisis. > Even among Party leaders, it is hard to find a convinced Marxist, even > though a portrait of Mao is still hanging in Tiananmen Square. From a > pragmatic perspective, the CCP needs to justify its grip on power > using the old dynastic rationale: Mao is the founder of a new dynasty > and the CCP is his heir. The CCP is no longer a revolutionary party; > but a political aristocracy that claims a monopoly on power to steer > the country through an economic and social transformation > unprecedented in human history and make it a great power. There are no > obvious alternatives. The history of China in the 20th century has > been so volatile, violent, chaotic and miserable that its citizens > appreciate the relative prosperity and freedom, even if there is room > for much improvement.
> But this leaves the CPP with two great problems: consistency and > solidarity. For 30 years the Party has followed the pragmatic approach > suggested by Deng Xiaoping: "To be rich is to be glorious." Hence it > has followed capitalist development policies. But this has created a > problem of consistency within the Party. The Marxist structures and > slogans remain, but the ideology has evaporated. What is the source, > then, of the regime's legitimacy?
> The other problem is social solidarity. China has the largest number > of millionaires in the world and the companies with greatest market > value. But there are vast differences between the well-developed > coastal regions and the poor interior provinces, and between rural and > urban areas. Corruption is rife and the socialist safety nets of the > 1970s are being undone with nothing to replace them. Demonstrations > and complaints have been increasingly frequent. Can the government > withstand the stormy seas ahead?
> In view of this social turmoil, the Chinese Prime Minister, Hu Jintao, > deliberately revived the ancient sage at the CPP's recent five-year > congress in Beijing. Hu's slogan of the "Three Harmonies" is clearly > Confucian: he-ping (peace in the world), he-jie (reconciliation with > Taiwan), he-xie (social harmony). This is clearly a Confucian > program.
> Ever since Hu Jintao and Wen Jiabao took control of the main political > positions of China at the end of 2002, they have consistently acted as > ruler-scholars at the service of the people, in keeping with the > Confucian ideal of a good ruler. Many of their slogans, such as > "people first", "running the Government at the service of the people", > and "seek harmony in differences," are literal quotations from > Confucius or his follower Mencius.
> The rebirth of Confucian values is everywhere. The Chinese Government > has fostered the creation of Confucius Institutes all over the world > to promote Chinese language and culture; the curricula in schools and > universities pay now more attention to the Chinese classics; it is > becoming fashionable in the media to use expressions with Confucian > undertones. One of the outstanding publishing success stories of the > last few years has been the sale of almost four million copies of a > simplified version of Confucius’s Analects.
> Confucius’ moral and social philosophy goes directly against the > moribund Marxist orthodoxy but the CPP likes its emphasis on order, > harmony, sense of responsibility, and authority. As the heirs of the > Mao dynasty, they are seeking support for their position.
> However, this novel emphasis on Confucian values may be motivated by > an honest drive to seek a solid foundation in the quicksands of social > transformation. Hu and Wen are fully aware that Confucian ethics > imposes reciprocal rights and duties on rulers and citizens. It > demands obedience to authority, but imposes on the Government the duty > of moral behaviour in favour of the people, to the point that it > justifies rebellion against tyranny. They have begun a one-way trip > away from Marxist ideology. Furthermore, the new generation of Chinese > leaders believes that their first loyalty is to China and its people, > not to the CPP. They have a deep sense of mission and responsibility > rooted in the Confucian ideals of a good ruler -- even if the West > views them as a despotic autocracy.
> Confucianism and government
> Confucius (551-479 BC) is the most influential thinker of China of > the past 25 centuries. He shaped the culture not only of the "Central > Kingdom," but also of Korea, Japan, Singapore, Taiwan and Vietnam. The > canonical texts of Confucianism, the Four Books, including the > Analects by Confucius, the Book of Mencius, The Great Learning, and > the Doctrine of the Mean. These are not philosophical treatises with > the logical rigor of Greek thought, but suggestive thoughts open to > many interpretations. Confucian orthodoxy today is based on an > interpretation made by scholars of the Sung Dynasty, in the 10th to > 13th centuries.
> Confucianism is a system of personal and social ethics. It does not > rely upon supernatural arguments or God, although it is not closed to > transcendence. Confucius simply pleads ignorance about the fate of man > after death, while insisting on the importance of venerating one's > forefathers as a sign of filial piety. Confucius would not regard > himself as a secularist. Secularism disdains man’s spiritual needs, > but there is nothing in the thinking of Confucius which suppresses > man's spiritual dimension.
> Confucianism’s starting point is the unity of the three great > realities: Heaven, Man, and Earth. The universe obeys its own order > and laws and ethical behaviour consists precisely in following those > "natural laws." For Confucius, the evil and disorder that visit human > beings are a consequence of immorality. In particular, rulers have > authority because they have received it from a higher power (tiandao) > by means of a Mandate of Heaven (tianming). What exactly Heaven means > in Confucian thought is disputed since it is, like many other notions > of Chinese philosophy, a vague intuition rather than a formal > metaphysical concept. In any case, it is something more than just > mechanical laws.
> The rulers lose the Mandate of Heaven when they fail to behave > ethically. Then the people can legitimately demand a change in > government. But so long as the rulers enjoy the Mandate of Heaven, the > people are obliged to obey and follow docilely the ruler's decrees. > When Hu Jintao invokes Confucian values he is implicitly renouncing > both the dictatorship of the proletariat and the tyranny of the > market, as well as encouraging his fellow citizens to follow the order > that heavens have given to human nature in order to reach personal > perfection and social harmony.
> Like his Greek contemporary Aristotle, Confucius follows an ethics of > perfection. Human beings must be in harmony with the universe, which > assumes obedience to laws decreed by heaven. Obedience to the laws of > nature requires learning them with self-knowledge and study. Knowing > the laws leads to li, a characteristically Confucian virtue that > implies the internalization of good social forms. Correct social > behaviour results from consistency between external social conventions > and internal personal dispositions. Li is the root of ren, a higher > virtue, which could be roughly translated as "benevolence": wishing > the best for everyone. For Confucius, the virtue of ren begins at > home, with one’s family. From there it spreads in wider ripples to all > people. Confucian ethics carries a strong domestic flavour: family > relations are the foundation and model of all social relations. Ren > implies the practice of zhong (fidelity, loyalty) and of shu (mercy, > compassion). Benevolence (ren) also leads to the practice of the > principles of justice and equity, which are at the core of the virtue > of yi.
> A virtuous individual reaches moral perfection by seeking in > everything a proper balance, the virtuous equilibrium of the just > mean, which could be summarized as "know and respect the mandates of > Heaven." For Confucius, society must be ruled by virtuous scholars. > The calling and mission of a virtuous person is to rule others. This > is not seen as an honour or an opportunity for personal benefit, since > this should never be in the mind of a person aspiring to
Hey, psycho Xangdi (Dabian eater), where is your infamous ID "Xangdi", did someone kill that one too? Haha!
Hey psycho Xangdi, just because abianchen exposed your racist act when you pretended as a black guy using ID "Leroy B Jones" to harass black people in November 2007 so you wanted revenge against abianchen for the rest of your life? Get over it! Anyway, don't you think that's hilarious when you got exposed, one netter said you got caught pants down! Because of that, you abandoned your infamous ID "Chairman Mao Says". That's also hilarious. Hehe!
Abianchen, a Filipino whore Meichi? No kidding! Hey, anyone believes you and Rusty Old Fool's lies? Haha!
Oops, psycho Xangdi is going to repost his stolen Filipino girl's photo to "prove" (frame actually) Chinese guy abianchen is "Filipino whore Meichi" for revenge. Abianchen has become the most important person in his life. Psycho Xangdi even calls himself "Virus for Dabian". Can you believe it?!
Hey Psycho Xangdi (Dabian eater), you said (lied actually) that you live in Taipei and graduated from Chinese Culture University, Taipei, but how come you don't understand the following Chinese 打油詩:
賈潘叔, 真蜈蜙, 甘霖老木賽羚羊! 聽不懂吧?! 好爽! 哈哈!
On Nov 20, 6:20 am, Anti-DabianchenVirus <wuso...@rocketmail.com> wrote:
> On Nov 20, 2:59 am, "abianc...@my-deja.com" <abianc...@my-deja.com> > wrote:
> > China embraces Confucius again
> > Once in disgrace as a lackey of the feudal class, Confucius may rise > > again to replace Marx as the guiding spirit of the Communist Party.
> > Confucius has returned. In fact he was never far away, not even in the > > darkest days of the Cultural Revolution. For years the government > > reviled Confucius as a representative of "old ways of thinking", a > > lackey of the feudal class and oppressor of slaves. Lin Biao, the > > disgraced heir apparent of Mao, was condemned not only as a traitor > > but as "a close follower of Confucius". It has always been like this > > in Chinese history. In the 3rd century BC, Chin--the first emperor and > > unifier of China--wanted to do away with history and tradition so that > > he would become the cornerstone of a new China. He ordered the > > Confucian classics to be burned and the scholars massacred, much as > > Mao Tse-tung did.
> > What happened after Chin is happening after Mao: Confucius is making a > > comeback. it could hardly be otherwise. China is not China without > > Confucius.
> > The ideology of the Chinese Communist Party (CCP) is in deep crisis. > > Even among Party leaders, it is hard to find a convinced Marxist, even > > though a portrait of Mao is still hanging in Tiananmen Square. From a > > pragmatic perspective, the CCP needs to justify its grip on power > > using the old dynastic rationale: Mao is the founder of a new dynasty > > and the CCP is his heir. The CCP is no longer a revolutionary party; > > but a political aristocracy that claims a monopoly on power to steer > > the country through an economic and social transformation > > unprecedented in human history and make it a great power. There are no > > obvious alternatives. The history of China in the 20th century has > > been so volatile, violent, chaotic and miserable that its citizens > > appreciate the relative prosperity and freedom, even if there is room > > for much improvement.
> > But this leaves the CPP with two great problems: consistency and > > solidarity. For 30 years the Party has followed the pragmatic approach > > suggested by Deng Xiaoping: "To be rich is to be glorious." Hence it > > has followed capitalist development policies. But this has created a > > problem of consistency within the Party. The Marxist structures and > > slogans remain, but the ideology has evaporated. What is the source, > > then, of the regime's legitimacy?
> > The other problem is social solidarity. China has the largest number > > of millionaires in the world and the companies with greatest market > > value. But there are vast differences between the well-developed > > coastal regions and the poor interior provinces, and between rural and > > urban areas. Corruption is rife and the socialist safety nets of the > > 1970s are being undone with nothing to replace them. Demonstrations > > and complaints have been increasingly frequent. Can the government > > withstand the stormy seas ahead?
> > In view of this social turmoil, the Chinese Prime Minister, Hu Jintao, > > deliberately revived the ancient sage at the CPP's recent five-year > > congress in Beijing. Hu's slogan of the "Three Harmonies" is clearly > > Confucian: he-ping (peace in the world), he-jie (reconciliation with > > Taiwan), he-xie (social harmony). This is clearly a Confucian > > program.
> > Ever since Hu Jintao and Wen Jiabao took control of the main political > > positions of China at the end of 2002, they have consistently acted as > > ruler-scholars at the service of the people, in keeping with the > > Confucian ideal of a good ruler. Many of their slogans, such as > > "people first", "running the Government at the service of the people", > > and "seek harmony in differences," are literal quotations from > > Confucius or his follower Mencius.
> > The rebirth of Confucian values is everywhere. The Chinese Government > > has fostered the creation of Confucius Institutes all over the world > > to promote Chinese language and culture; the curricula in schools and > > universities pay now more attention to the Chinese classics; it is > > becoming fashionable in the media to use expressions with Confucian > > undertones. One of the outstanding publishing success stories of the > > last few years has been the sale of almost four million copies of a > > simplified version of Confucius's Analects.
> > Confucius' moral and social philosophy goes directly against the > > moribund Marxist orthodoxy but the CPP likes its emphasis on order, > > harmony, sense of responsibility, and authority. As the heirs of the > > Mao dynasty, they are seeking support for their position.
> > However, this novel emphasis on Confucian values may be motivated by > > an honest drive to seek a solid foundation in the quicksands of social > > transformation. Hu and Wen are fully aware that Confucian ethics > > imposes reciprocal rights and duties on rulers and citizens. It > > demands obedience to authority, but imposes on the Government the duty > > of moral behaviour in favour of the people, to the point that it > > justifies rebellion against tyranny. They have begun a one-way trip > > away from Marxist ideology. Furthermore, the new generation of Chinese > > leaders believes that their first loyalty is to China and its people, > > not to the CPP. They have a deep sense of mission and responsibility > > rooted in the Confucian ideals of a good ruler -- even if the West > > views them as a despotic autocracy.
> > Confucianism and government
> > Confucius (551-479 BC) is the most influential thinker of China of > > the past 25 centuries. He shaped the culture not only of the "Central > > Kingdom," but also of Korea, Japan, Singapore, Taiwan and Vietnam. The > > canonical texts of Confucianism, the Four Books, including the > > Analects by Confucius, the Book of Mencius, The Great Learning, and > > the Doctrine of the Mean. These are not philosophical treatises with > > the logical rigor of Greek thought, but suggestive thoughts open to > > many interpretations. Confucian orthodoxy today is based on an > > interpretation made by scholars of the Sung Dynasty, in the 10th to > > 13th centuries.
> > Confucianism is a system of personal and social ethics. It does not > > rely upon supernatural arguments or God, although it is not closed to > > transcendence. Confucius simply pleads ignorance about the fate of man > > after death, while insisting on the importance of venerating one's > > forefathers as a sign of filial piety. Confucius would not regard > > himself as a secularist. Secularism disdains man's spiritual needs, > > but there is nothing in the thinking of Confucius which suppresses > > man's spiritual dimension.
> > Confucianism's starting point is the unity of the three great > > realities: Heaven, Man, and Earth. The universe obeys its own order > > and laws and ethical behaviour consists precisely in following those > > "natural laws." For Confucius, the evil and disorder that visit human > > beings are a consequence of immorality. In particular, rulers have > > authority because they have received it from a higher power (tiandao) > > by means of a Mandate of Heaven (tianming). What exactly Heaven means > > in Confucian thought is disputed since it is, like many other notions > > of Chinese philosophy, a vague intuition rather than a formal > > metaphysical concept. In any case, it is something more than just > > mechanical laws.
> > The rulers lose the Mandate of Heaven when they fail to behave > > ethically. Then the people can legitimately demand a change in > > government. But so long as the rulers enjoy the Mandate of Heaven, the > > people are obliged to obey and follow docilely the ruler's decrees. > > When Hu Jintao invokes Confucian values he is implicitly renouncing > > both the dictatorship of the proletariat and the tyranny of the > > market, as well as encouraging his fellow citizens to follow the order > > that heavens have given to human nature in order to reach personal > > perfection and social harmony.
Hey, psycho Xangdi (Dabian eater), where is your infamous ID "Xangdi", did someone kill that one too? Haha!
Hey psycho Xangdi, just because abianchen exposed your racist act when you pretended as a black guy using ID "Leroy B Jones" to harass black people in November 2007 so you wanted revenge against abianchen for the rest of your life? Get over it! Anyway, don't you think that's hilarious when you got exposed, one netter said you got caught pants down! Because of that, you abandoned your infamous ID "Chairman Mao Says". That's also hilarious. Hehe!
Abianchen, a Filipino whore Meichi? No kidding! Hey, anyone believes you and Rusty Old Fool's lies? Haha!
Oops, psycho Xangdi is going to repost his stolen Filipino girl's photo to "prove" (frame actually) Chinese guy abianchen is "Filipino whore Meichi" for revenge. Abianchen has become the most important person in his life. Psycho Xangdi even calls himself "Virus for Dabian". Can you believe it?!
Hey Psycho Xangdi (Dabian eater), you said (lied actually) that you live in Taipei and graduated from Chinese Culture University, Taipei, but how come you don't understand the following Chinese 打油詩:
賈潘叔, 真蜈蜙, 甘霖老木賽羚羊! 聽不懂吧?! 好爽! 哈哈!
On Nov 20, 6:20 am, Anti-DabianchenVirus <wuso...@rocketmail.com> wrote:
> On Nov 20, 2:59 am, "abianc...@my-deja.com" <abianc...@my-deja.com> > wrote:
> > China embraces Confucius again
> > Once in disgrace as a lackey of the feudal class, Confucius may rise > > again to replace Marx as the guiding spirit of the Communist Party.
> > Confucius has returned. In fact he was never far away, not even in the > > darkest days of the Cultural Revolution. For years the government > > reviled Confucius as a representative of "old ways of thinking", a > > lackey of the feudal class and oppressor of slaves. Lin Biao, the > > disgraced heir apparent of Mao, was condemned not only as a traitor > > but as "a close follower of Confucius". It has always been like this > > in Chinese history. In the 3rd century BC, Chin--the first emperor and > > unifier of China--wanted to do away with history and tradition so that > > he would become the cornerstone of a new China. He ordered the > > Confucian classics to be burned and the scholars massacred, much as > > Mao Tse-tung did.
> > What happened after Chin is happening after Mao: Confucius is making a > > comeback. it could hardly be otherwise. China is not China without > > Confucius.
> > The ideology of the Chinese Communist Party (CCP) is in deep crisis. > > Even among Party leaders, it is hard to find a convinced Marxist, even > > though a portrait of Mao is still hanging in Tiananmen Square. From a > > pragmatic perspective, the CCP needs to justify its grip on power > > using the old dynastic rationale: Mao is the founder of a new dynasty > > and the CCP is his heir. The CCP is no longer a revolutionary party; > > but a political aristocracy that claims a monopoly on power to steer > > the country through an economic and social transformation > > unprecedented in human history and make it a great power. There are no > > obvious alternatives. The history of China in the 20th century has > > been so volatile, violent, chaotic and miserable that its citizens > > appreciate the relative prosperity and freedom, even if there is room > > for much improvement.
> > But this leaves the CPP with two great problems: consistency and > > solidarity. For 30 years the Party has followed the pragmatic approach > > suggested by Deng Xiaoping: "To be rich is to be glorious." Hence it > > has followed capitalist development policies. But this has created a > > problem of consistency within the Party. The Marxist structures and > > slogans remain, but the ideology has evaporated. What is the source, > > then, of the regime's legitimacy?
> > The other problem is social solidarity. China has the largest number > > of millionaires in the world and the companies with greatest market > > value. But there are vast differences between the well-developed > > coastal regions and the poor interior provinces, and between rural and > > urban areas. Corruption is rife and the socialist safety nets of the > > 1970s are being undone with nothing to replace them. Demonstrations > > and complaints have been increasingly frequent. Can the government > > withstand the stormy seas ahead?
> > In view of this social turmoil, the Chinese Prime Minister, Hu Jintao, > > deliberately revived the ancient sage at the CPP's recent five-year > > congress in Beijing. Hu's slogan of the "Three Harmonies" is clearly > > Confucian: he-ping (peace in the world), he-jie (reconciliation with > > Taiwan), he-xie (social harmony). This is clearly a Confucian > > program.
> > Ever since Hu Jintao and Wen Jiabao took control of the main political > > positions of China at the end of 2002, they have consistently acted as > > ruler-scholars at the service of the people, in keeping with the > > Confucian ideal of a good ruler. Many of their slogans, such as > > "people first", "running the Government at the service of the people", > > and "seek harmony in differences," are literal quotations from > > Confucius or his follower Mencius.
> > The rebirth of Confucian values is everywhere. The Chinese Government > > has fostered the creation of Confucius Institutes all over the world > > to promote Chinese language and culture; the curricula in schools and > > universities pay now more attention to the Chinese classics; it is > > becoming fashionable in the media to use expressions with Confucian > > undertones. One of the outstanding publishing success stories of the > > last few years has been the sale of almost four million copies of a > > simplified version of Confucius's Analects.
> > Confucius' moral and social philosophy goes directly against the > > moribund Marxist orthodoxy but the CPP likes its emphasis on order, > > harmony, sense of responsibility, and authority. As the heirs of the > > Mao dynasty, they are seeking support for their position.
> > However, this novel emphasis on Confucian values may be motivated by > > an honest drive to seek a solid foundation in the quicksands of social > > transformation. Hu and Wen are fully aware that Confucian ethics > > imposes reciprocal rights and duties on rulers and citizens. It > > demands obedience to authority, but imposes on the Government the duty > > of moral behaviour in favour of the people, to the point that it > > justifies rebellion against tyranny. They have begun a one-way trip > > away from Marxist ideology. Furthermore, the new generation of Chinese > > leaders believes that their first loyalty is to China and its people, > > not to the CPP. They have a deep sense of mission and responsibility > > rooted in the Confucian ideals of a good ruler -- even if the West > > views them as a despotic autocracy.
> > Confucianism and government
> > Confucius (551-479 BC) is the most influential thinker of China of > > the past 25 centuries. He shaped the culture not only of the "Central > > Kingdom," but also of Korea, Japan, Singapore, Taiwan and Vietnam. The > > canonical texts of Confucianism, the Four Books, including the > > Analects by Confucius, the Book of Mencius, The Great Learning, and > > the Doctrine of the Mean. These are not philosophical treatises with > > the logical rigor of Greek thought, but suggestive thoughts open to > > many interpretations. Confucian orthodoxy today is based on an > > interpretation made by scholars of the Sung Dynasty, in the 10th to > > 13th centuries.
> > Confucianism is a system of personal and social ethics. It does not > > rely upon supernatural arguments or God, although it is not closed to > > transcendence. Confucius simply pleads ignorance about the fate of man > > after death, while insisting on the importance of venerating one's > > forefathers as a sign of filial piety. Confucius would not regard > > himself as a secularist. Secularism disdains man's spiritual needs, > > but there is nothing in the thinking of Confucius which suppresses > > man's spiritual dimension.
> > Confucianism's starting point is the unity of the three great > > realities: Heaven, Man, and Earth. The universe obeys its own order > > and laws and ethical behaviour consists precisely in following those > > "natural laws." For Confucius, the evil and disorder that visit human > > beings are a consequence of immorality. In particular, rulers have > > authority because they have received it from a higher power (tiandao) > > by means of a Mandate of Heaven (tianming). What exactly Heaven means > > in Confucian thought is disputed since it is, like many other notions > > of Chinese philosophy, a vague intuition rather than a formal > > metaphysical concept. In any case, it is something more than just > > mechanical laws.
> > The rulers lose the Mandate of Heaven when they fail to behave > > ethically. Then the people can legitimately demand a change in > > government. But so long as the rulers enjoy the Mandate of Heaven, the > > people are obliged to obey and follow docilely the ruler's decrees. > > When Hu Jintao invokes Confucian values he is implicitly renouncing > > both the dictatorship of the proletariat and the tyranny of the > > market, as well as encouraging his fellow citizens to follow the order > > that heavens have given to human nature in order to reach personal > > perfection and social harmony.
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El asunto del debate ha cambiado a "This is just another daily cut-and-paste troll post by the ugly lesbian Philippino whore abianchen, real name Meichi. Ignore her." de Anti-DabianchenVirus
Never really had anything much to say, have you, ugly Philippino lesbian puta abianchnen/Meichi, other than the same old childish and girlish taunts you've been dishing out year-in, year-out? As always, your response has got absolutely nothing to do with my accusation of your being a troll and a liar. Instead of defending yourself, you launch into more lies, accusing me of being someone else. This shows clearly that you are uneducated and that you are incapable of what you yourself call a "discussion". In other words, you are a pathological liar and a mental retard, ugly Philippino lesbian whore abianchen/ Meichi!
Never could write any of that in Chinese after all these years, could you, ugly lesbian puta abianchen/Meichi? So, what have you got to show for your claim of being able to "speak, read/write perfect Chinese"? NOTHING! All you can do is cut-and-paste infantile girlish insults you cut-and-pasted from the internet!
> Hey, psycho Xangdi (Dabian eater), where is your infamous ID "Xangdi", > did someone kill that one too? Haha!
> Hey psycho Xangdi, just because abianchen exposed your racist act when > you pretended as a black guy using ID "Leroy B Jones" to harass black > people in November 2007 so you wanted revenge against abianchen for > the rest of your life? Get over it! Anyway, don't you think that's > hilarious when you got exposed, one netter said you got caught pants > down! Because of that, you abandoned your infamous ID "Chairman Mao > Says". That's also hilarious. Hehe!
> Abianchen, a Filipino whore Meichi? No kidding! Hey, anyone believes > you and Rusty Old Fool's lies? Haha!
> Oops, psycho Xangdi is going to repost his stolen Filipino girl's > photo to "prove" (frame actually) Chinese guy abianchen is "Filipino > whore Meichi" for revenge. Abianchen has become the most important > person in his life. Psycho Xangdi even calls himself "Virus for > Dabian". Can you believe it?!
> Hey Psycho Xangdi (Dabian eater), you said (lied actually) that you > live in Taipei and graduated from Chinese Culture University, Taipei, > but how come you don't understand the following Chinese 打油詩:
> 賈潘叔, 真蜈蜙, 甘霖老木賽羚羊! 聽不懂吧?! 好爽! 哈哈!
> On Nov 20, 6:20 am, Anti-DabianchenVirus <wuso...@rocketmail.com> > wrote:
> > This is just another daily cut-and-paste troll post by the ugly > > lesbian Philippino whore abianchen, real name Meichi. Ignore her.
> > Facts about abianchen/Meichi the despicable ugly lesbian Philippino > > whore:
> > On Nov 20, 2:59 am, "abianc...@my-deja.com" <abianc...@my-deja.com> > > wrote:
> > > China embraces Confucius again
> > > Once in disgrace as a lackey of the feudal class, Confucius may rise > > > again to replace Marx as the guiding spirit of the Communist Party.
> > > Confucius has returned. In fact he was never far away, not even in the > > > darkest days of the Cultural Revolution. For years the government > > > reviled Confucius as a representative of "old ways of thinking", a > > > lackey of the feudal class and oppressor of slaves. Lin Biao, the > > > disgraced heir apparent of Mao, was condemned not only as a traitor > > > but as "a close follower of Confucius". It has always been like this > > > in Chinese history. In the 3rd century BC, Chin--the first emperor and > > > unifier of China--wanted to do away with history and tradition so that > > > he would become the cornerstone of a new China. He ordered the > > > Confucian classics to be burned and the scholars massacred, much as > > > Mao Tse-tung did.
> > > What happened after Chin is happening after Mao: Confucius is making a > > > comeback. it could hardly be otherwise. China is not China without > > > Confucius.
> > > The ideology of the Chinese Communist Party (CCP) is in deep crisis. > > > Even among Party leaders, it is hard to find a convinced Marxist, even > > > though a portrait of Mao is still hanging in Tiananmen Square. From a > > > pragmatic perspective, the CCP needs to justify its grip on power > > > using the old dynastic rationale: Mao is the founder of a new dynasty > > > and the CCP is his heir. The CCP is no longer a revolutionary party; > > > but a political aristocracy that claims a monopoly on power to steer > > > the country through an economic and social transformation > > > unprecedented in human history and make it a great power. There are no > > > obvious alternatives. The history of China in the 20th century has > > > been so volatile, violent, chaotic and miserable that its citizens > > > appreciate the relative prosperity and freedom, even if there is room > > > for much improvement.
> > > But this leaves the CPP with two great problems: consistency and > > > solidarity. For 30 years the Party has followed the pragmatic approach > > > suggested by Deng Xiaoping: "To be rich is to be glorious." Hence it > > > has followed capitalist development policies. But this has created a > > > problem of consistency within the Party. The Marxist structures and > > > slogans remain, but the ideology has evaporated. What is the source, > > > then, of the regime's legitimacy?
> > > The other problem is social solidarity. China has the largest number > > > of millionaires in the world and the companies with greatest market > > > value. But there are vast differences between the well-developed > > > coastal regions and the poor interior provinces, and between rural and > > > urban areas. Corruption is rife and the socialist safety nets of the > > > 1970s are being undone with nothing to replace them. Demonstrations > > > and complaints have been increasingly frequent. Can the government > > > withstand the stormy seas ahead?
> > > In view of this social turmoil, the Chinese Prime Minister, Hu Jintao, > > > deliberately revived the ancient sage at the CPP's recent five-year > > > congress in Beijing. Hu's slogan of the "Three Harmonies" is clearly > > > Confucian: he-ping (peace in the world), he-jie (reconciliation with > > > Taiwan), he-xie (social harmony). This is clearly a Confucian > > > program.
> > > Ever since Hu Jintao and Wen Jiabao took control of the main political > > > positions of China at the end of 2002, they have consistently acted as > > > ruler-scholars at the service of the people, in keeping with the > > > Confucian ideal of a good ruler. Many of their slogans, such as > > > "people first", "running the Government at the service of the people", > > > and "seek harmony in differences," are literal quotations from > > > Confucius or his follower Mencius.
> > > The rebirth of Confucian values is everywhere. The Chinese Government > > > has fostered the creation of Confucius Institutes all over the world > > > to promote Chinese language and culture; the curricula in schools and > > > universities pay now more attention to the Chinese classics; it is > > > becoming fashionable in the media to use expressions with Confucian > > > undertones. One of the outstanding publishing success stories of the > > > last few years has been the sale of almost four million copies of a > > > simplified version of Confucius's Analects.
> > > Confucius' moral and social philosophy goes directly against the > > > moribund Marxist orthodoxy but the CPP likes its emphasis on order, > > > harmony, sense of responsibility, and authority. As the heirs of the > > > Mao dynasty, they are seeking support for their position.
> > > However, this novel emphasis on Confucian values may be motivated by > > > an honest drive to seek a solid foundation in the quicksands of social > > > transformation. Hu and Wen are fully aware that Confucian ethics > > > imposes reciprocal rights and duties on rulers and citizens. It > > > demands obedience to authority, but imposes on the Government the duty > > > of moral behaviour in favour of the people, to the point that it > > > justifies rebellion against tyranny. They have begun a one-way trip > > > away from Marxist ideology. Furthermore, the new generation of Chinese > > > leaders believes that their first loyalty is to China and its people, > > > not to the CPP. They have a deep sense of mission and responsibility > > > rooted in the Confucian ideals of a good ruler -- even if the West > > > views them as a despotic autocracy.
> > > Confucianism and government
> > > Confucius (551-479 BC) is the most influential thinker of China of > > > the past 25 centuries. He shaped the culture not only of the "Central > > > Kingdom," but also of Korea, Japan, Singapore, Taiwan and Vietnam. The > > > canonical texts of Confucianism, the Four Books, including the > > > Analects by Confucius, the Book of Mencius, The Great Learning, and > > > the Doctrine of the Mean. These are not philosophical treatises with > > > the logical rigor of Greek thought, but suggestive thoughts open to > > > many interpretations. Confucian orthodoxy today is based on an > > > interpretation made by scholars of the Sung Dynasty, in the 10th to > > > 13th centuries.
> > > Confucianism is a system of personal and social ethics. It does not > > > rely upon supernatural arguments or God, although it is not closed to > > > transcendence. Confucius simply pleads ignorance about the fate of man > > > after death, while insisting on the importance of venerating one's > > > forefathers as a sign of filial piety. Confucius would not regard > > > himself as a secularist. Secularism disdains man's spiritual needs, > > > but there is nothing in the thinking
> Once in disgrace as a lackey of the feudal class, Confucius may rise > again to replace Marx as the guiding spirit of the Communist Party.
> Confucius has returned. In fact he was never far away, not even in the > darkest days of the Cultural Revolution. For years the government > reviled Confucius as a representative of "old ways of thinking", a > lackey of the feudal class and oppressor of slaves. Lin Biao, the > disgraced heir apparent of Mao, was condemned not only as a traitor > but as "a close follower of Confucius". It has always been like this > in Chinese history. In the 3rd century BC, Chin—the first emperor and > unifier of China—wanted to do away with history and tradition so that > he would become the cornerstone of a new China. He ordered the > Confucian classics to be burned and the scholars massacred, much as > Mao Tse-tung did.
> What happened after Chin is happening after Mao: Confucius is making a > comeback. it could hardly be otherwise. China is not China without > Confucius.
> The ideology of the Chinese Communist Party (CCP) is in deep crisis. > Even among Party leaders, it is hard to find a convinced Marxist, even > though a portrait of Mao is still hanging in Tiananmen Square. From a > pragmatic perspective, the CCP needs to justify its grip on power > using the old dynastic rationale: Mao is the founder of a new dynasty > and the CCP is his heir. The CCP is no longer a revolutionary party; > but a political aristocracy that claims a monopoly on power to steer > the country through an economic and social transformation > unprecedented in human history and make it a great power. There are no > obvious alternatives. The history of China in the 20th century has > been so volatile, violent, chaotic and miserable that its citizens > appreciate the relative prosperity and freedom, even if there is room > for much improvement.
> But this leaves the CPP with two great problems: consistency and > solidarity. For 30 years the Party has followed the pragmatic approach > suggested by Deng Xiaoping: "To be rich is to be glorious." Hence it > has followed capitalist development policies. But this has created a > problem of consistency within the Party. The Marxist structures and > slogans remain, but the ideology has evaporated. What is the source, > then, of the regime's legitimacy?
> The other problem is social solidarity. China has the largest number > of millionaires in the world and the companies with greatest market > value. But there are vast differences between the well-developed > coastal regions and the poor interior provinces, and between rural and > urban areas. Corruption is rife and the socialist safety nets of the > 1970s are being undone with nothing to replace them. Demonstrations > and complaints have been increasingly frequent. Can the government > withstand the stormy seas ahead?
> In view of this social turmoil, the Chinese Prime Minister, Hu Jintao, > deliberately revived the ancient sage at the CPP's recent five-year > congress in Beijing. Hu's slogan of the "Three Harmonies" is clearly > Confucian: he-ping (peace in the world), he-jie (reconciliation with > Taiwan), he-xie (social harmony). This is clearly a Confucian > program.
> Ever since Hu Jintao and Wen Jiabao took control of the main political > positions of China at the end of 2002, they have consistently acted as > ruler-scholars at the service of the people, in keeping with the > Confucian ideal of a good ruler. Many of their slogans, such as > "people first", "running the Government at the service of the people", > and "seek harmony in differences," are literal quotations from > Confucius or his follower Mencius.
> The rebirth of Confucian values is everywhere. The Chinese Government > has fostered the creation of Confucius Institutes all over the world > to promote Chinese language and culture; the curricula in schools and > universities pay now more attention to the Chinese classics; it is > becoming fashionable in the media to use expressions with Confucian > undertones. One of the outstanding publishing success stories of the > last few years has been the sale of almost four million copies of a > simplified version of Confucius’s Analects.
> Confucius’ moral and social philosophy goes directly against the > moribund Marxist orthodoxy but the CPP likes its emphasis on order, > harmony, sense of responsibility, and authority. As the heirs of the > Mao dynasty, they are seeking support for their position.
> However, this novel emphasis on Confucian values may be motivated by > an honest drive to seek a solid foundation in the quicksands of social > transformation. Hu and Wen are fully aware that Confucian ethics > imposes reciprocal rights and duties on rulers and citizens. It > demands obedience to authority, but imposes on the Government the duty > of moral behaviour in favour of the people, to the point that it > justifies rebellion against tyranny. They have begun a one-way trip > away from Marxist ideology. Furthermore, the new generation of Chinese > leaders believes that their first loyalty is to China and its people, > not to the CPP. They have a deep sense of mission and responsibility > rooted in the Confucian ideals of a good ruler -- even if the West > views them as a despotic autocracy.
> Confucianism and government
> Confucius (551-479 BC) is the most influential thinker of China of > the past 25 centuries. He shaped the culture not only of the "Central > Kingdom," but also of Korea, Japan, Singapore, Taiwan and Vietnam. The > canonical texts of Confucianism, the Four Books, including the > Analects by Confucius, the Book of Mencius, The Great Learning, and > the Doctrine of the Mean. These are not philosophical treatises with > the logical rigor of Greek thought, but suggestive thoughts open to > many interpretations. Confucian orthodoxy today is based on an > interpretation made by scholars of the Sung Dynasty, in the 10th to > 13th centuries.
> Confucianism is a system of personal and social ethics. It does not > rely upon supernatural arguments or God, although it is not closed to > transcendence. Confucius simply pleads ignorance about the fate of man > after death, while insisting on the importance of venerating one's > forefathers as a sign of filial piety. Confucius would not regard > himself as a secularist. Secularism disdains man’s spiritual needs, > but there is nothing in the thinking of Confucius which suppresses > man's spiritual dimension.
> Confucianism’s starting point is the unity of the three great > realities: Heaven, Man, and Earth. The universe obeys its own order > and laws and ethical behaviour consists precisely in following those > "natural laws." For Confucius, the evil and disorder that visit human > beings are a consequence of immorality. In particular, rulers have > authority because they have received it from a higher power (tiandao) > by means of a Mandate of Heaven (tianming). What exactly Heaven means > in Confucian thought is disputed since it is, like many other notions > of Chinese philosophy, a vague intuition rather than a formal > metaphysical concept. In any case, it is something more than just > mechanical laws.
> The rulers lose the Mandate of Heaven when they fail to behave > ethically. Then the people can legitimately demand a change in > government. But so long as the rulers enjoy the Mandate of Heaven, the > people are obliged to obey and follow docilely the ruler's decrees. > When Hu Jintao invokes Confucian values he is implicitly renouncing > both the dictatorship of the proletariat and the tyranny of the > market, as well as encouraging his fellow citizens to follow the order > that heavens have given to human nature in order to reach personal > perfection and social harmony.
> Like his Greek contemporary Aristotle, Confucius follows an ethics of > perfection. Human beings must be in harmony with the universe, which > assumes obedience to laws decreed by heaven. Obedience to the laws of > nature requires learning them with self-knowledge and study. Knowing > the laws leads to li, a characteristically Confucian virtue that > implies the internalization of good social forms. Correct social > behaviour results from consistency between external social conventions > and internal personal dispositions. Li is the root of ren, a higher > virtue, which could be roughly translated as "benevolence": wishing > the best for everyone. For Confucius, the virtue of ren begins at > home, with one’s family. From there it spreads in wider ripples to all > people. Confucian ethics carries a strong domestic flavour: family > relations are the foundation and model of all social relations. Ren > implies the practice of zhong (fidelity, loyalty) and of shu (mercy, > compassion). Benevolence (ren) also leads to the practice of the > principles of justice and equity, which are at the core of the virtue > of yi.
> A virtuous individual reaches moral perfection by seeking in > everything a proper balance, the virtuous equilibrium of the just > mean, which could be summarized as "know and respect the mandates of > Heaven." For Confucius, society must be ruled by virtuous scholars. > The calling and mission of a virtuous person is to rule others. This > is not seen as an honour or an opportunity for personal benefit, since > this should never be in the mind of a person aspiring to perfection. > It is simply done in obedience to a mandate from Heaven, which a > superior person knows and obeys.
> If the current rehabilitation of Confucianism in China is sincere, it > confirms that the CCP intends to transform itself into a political > aristocracy. It will no longer aim at the dictatorship of the > proletariat, but at rule by the best equipped to govern the nation. In > this it will connect with previous dynasties,
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El asunto del debate ha cambiado a "This is just another daily cut-and-paste troll post by the ugly lesbian Philippino whore abianchen, real name Meichi. Ignore her." de Anti-DabianchenVirus
> On Nov 20, 5:59 am, "abianc...@my-deja.com" <abianc...@my-deja.com> > wrote:
> > China embraces Confucius again
> > Once in disgrace as a lackey of the feudal class, Confucius may rise > > again to replace Marx as the guiding spirit of the Communist Party.
> > Confucius has returned. In fact he was never far away, not even in the > > darkest days of the Cultural Revolution. For years the government > > reviled Confucius as a representative of "old ways of thinking", a > > lackey of the feudal class and oppressor of slaves. Lin Biao, the > > disgraced heir apparent of Mao, was condemned not only as a traitor > > but as "a close follower of Confucius". It has always been like this > > in Chinese history. In the 3rd century BC, Chin—the first emperor and > > unifier of China—wanted to do away with history and tradition so that > > he would become the cornerstone of a new China. He ordered the > > Confucian classics to be burned and the scholars massacred, much as > > Mao Tse-tung did.
> > What happened after Chin is happening after Mao: Confucius is making a > > comeback. it could hardly be otherwise. China is not China without > > Confucius.
> > The ideology of the Chinese Communist Party (CCP) is in deep crisis. > > Even among Party leaders, it is hard to find a convinced Marxist, even > > though a portrait of Mao is still hanging in Tiananmen Square. From a > > pragmatic perspective, the CCP needs to justify its grip on power > > using the old dynastic rationale: Mao is the founder of a new dynasty > > and the CCP is his heir. The CCP is no longer a revolutionary party; > > but a political aristocracy that claims a monopoly on power to steer > > the country through an economic and social transformation > > unprecedented in human history and make it a great power. There are no > > obvious alternatives. The history of China in the 20th century has > > been so volatile, violent, chaotic and miserable that its citizens > > appreciate the relative prosperity and freedom, even if there is room > > for much improvement.
> > But this leaves the CPP with two great problems: consistency and > > solidarity. For 30 years the Party has followed the pragmatic approach > > suggested by Deng Xiaoping: "To be rich is to be glorious." Hence it > > has followed capitalist development policies. But this has created a > > problem of consistency within the Party. The Marxist structures and > > slogans remain, but the ideology has evaporated. What is the source, > > then, of the regime's legitimacy?
> > The other problem is social solidarity. China has the largest number > > of millionaires in the world and the companies with greatest market > > value. But there are vast differences between the well-developed > > coastal regions and the poor interior provinces, and between rural and > > urban areas. Corruption is rife and the socialist safety nets of the > > 1970s are being undone with nothing to replace them. Demonstrations > > and complaints have been increasingly frequent. Can the government > > withstand the stormy seas ahead?
> > In view of this social turmoil, the Chinese Prime Minister, Hu Jintao, > > deliberately revived the ancient sage at the CPP's recent five-year > > congress in Beijing. Hu's slogan of the "Three Harmonies" is clearly > > Confucian: he-ping (peace in the world), he-jie (reconciliation with > > Taiwan), he-xie (social harmony). This is clearly a Confucian > > program.
> > Ever since Hu Jintao and Wen Jiabao took control of the main political > > positions of China at the end of 2002, they have consistently acted as > > ruler-scholars at the service of the people, in keeping with the > > Confucian ideal of a good ruler. Many of their slogans, such as > > "people first", "running the Government at the service of the people", > > and "seek harmony in differences," are literal quotations from > > Confucius or his follower Mencius.
> > The rebirth of Confucian values is everywhere. The Chinese Government > > has fostered the creation of Confucius Institutes all over the world > > to promote Chinese language and culture; the curricula in schools and > > universities pay now more attention to the Chinese classics; it is > > becoming fashionable in the media to use expressions with Confucian > > undertones. One of the outstanding publishing success stories of the > > last few years has been the sale of almost four million copies of a > > simplified version of Confucius’s Analects.
> > Confucius’ moral and social philosophy goes directly against the > > moribund Marxist orthodoxy but the CPP likes its emphasis on order, > > harmony, sense of responsibility, and authority. As the heirs of the > > Mao dynasty, they are seeking support for their position.
> > However, this novel emphasis on Confucian values may be motivated by > > an honest drive to seek a solid foundation in the quicksands of social > > transformation. Hu and Wen are fully aware that Confucian ethics > > imposes reciprocal rights and duties on rulers and citizens. It > > demands obedience to authority, but imposes on the Government the duty > > of moral behaviour in favour of the people, to the point that it > > justifies rebellion against tyranny. They have begun a one-way trip > > away from Marxist ideology. Furthermore, the new generation of Chinese > > leaders believes that their first loyalty is to China and its people, > > not to the CPP. They have a deep sense of mission and responsibility > > rooted in the Confucian ideals of a good ruler -- even if the West > > views them as a despotic autocracy.
> > Confucianism and government
> > Confucius (551-479 BC) is the most influential thinker of China of > > the past 25 centuries. He shaped the culture not only of the "Central > > Kingdom," but also of Korea, Japan, Singapore, Taiwan and Vietnam. The > > canonical texts of Confucianism, the Four Books, including the > > Analects by Confucius, the Book of Mencius, The Great Learning, and > > the Doctrine of the Mean. These are not philosophical treatises with > > the logical rigor of Greek thought, but suggestive thoughts open to > > many interpretations. Confucian orthodoxy today is based on an > > interpretation made by scholars of the Sung Dynasty, in the 10th to > > 13th centuries.
> > Confucianism is a system of personal and social ethics. It does not > > rely upon supernatural arguments or God, although it is not closed to > > transcendence. Confucius simply pleads ignorance about the fate of man > > after death, while insisting on the importance of venerating one's > > forefathers as a sign of filial piety. Confucius would not regard > > himself as a secularist. Secularism disdains man’s spiritual needs, > > but there is nothing in the thinking of Confucius which suppresses > > man's spiritual dimension.
> > Confucianism’s starting point is the unity of the three great > > realities: Heaven, Man, and Earth. The universe obeys its own order > > and laws and ethical behaviour consists precisely in following those > > "natural laws." For Confucius, the evil and disorder that visit human > > beings are a consequence of immorality. In particular, rulers have > > authority because they have received it from a higher power (tiandao) > > by means of a Mandate of Heaven (tianming). What exactly Heaven means > > in Confucian thought is disputed since it is, like many other notions > > of Chinese philosophy, a vague intuition rather than a formal > > metaphysical concept. In any case, it is something more than just > > mechanical laws.
> > The rulers lose the Mandate of Heaven when they fail to behave > > ethically. Then the people can legitimately demand a change in > > government. But so long as the rulers enjoy the Mandate of Heaven, the > > people are obliged to obey and follow docilely the ruler's decrees. > > When Hu Jintao invokes Confucian values he is implicitly renouncing > > both the dictatorship of the proletariat and the tyranny of the > > market, as well as encouraging his fellow citizens to follow the order > > that heavens have given to human nature in order to reach personal > > perfection and social harmony.
> > Like his Greek contemporary Aristotle, Confucius follows an ethics of > > perfection. Human beings must be in harmony with the universe, which > > assumes obedience to laws decreed by heaven. Obedience to the laws of > > nature requires learning them with self-knowledge and study. Knowing > > the laws leads to li, a characteristically Confucian virtue that > > implies the internalization of good social forms. Correct social > > behaviour results from consistency between external social conventions > > and internal personal dispositions. Li is the root of ren, a higher > > virtue, which could be roughly translated as "benevolence": wishing > > the best for everyone. For Confucius, the virtue of ren begins at > > home, with one’s family. From there it spreads in wider ripples to all > > people. Confucian ethics carries a strong domestic flavour: family > > relations are the foundation and model of all social relations. Ren > > implies the practice of zhong (fidelity, loyalty) and of shu (mercy, > > compassion). Benevolence (ren) also leads to the practice of the > > principles of justice and equity, which are at the core of the virtue > > of yi.
> > A virtuous individual reaches moral perfection by seeking in > > everything a proper balance, the virtuous equilibrium of
> Once in disgrace as a lackey of the feudal class, Confucius may rise > again to replace Marx as the guiding spirit of the Communist Party.
> Confucius has returned. In fact he was never far away, not even in the > darkest days of the Cultural Revolution. For years the government > reviled Confucius as a representative of "old ways of thinking", a > lackey of the feudal class and oppressor of slaves. Lin Biao, the > disgraced heir apparent of Mao, was condemned not only as a traitor > but as "a close follower of Confucius". It has always been like this > in Chinese history. In the 3rd century BC, Chin—the first emperor and > unifier of China—wanted to do away with history and tradition so that > he would become the cornerstone of a new China. He ordered the > Confucian classics to be burned and the scholars massacred, much as > Mao Tse-tung did.
> What happened after Chin is happening after Mao: Confucius is making a > comeback. it could hardly be otherwise. China is not China without > Confucius.
> The ideology of the Chinese Communist Party (CCP) is in deep crisis. > Even among Party leaders, it is hard to find a convinced Marxist, even > though a portrait of Mao is still hanging in Tiananmen Square. From a > pragmatic perspective, the CCP needs to justify its grip on power > using the old dynastic rationale: Mao is the founder of a new dynasty > and the CCP is his heir. The CCP is no longer a revolutionary party; > but a political aristocracy that claims a monopoly on power to steer > the country through an economic and social transformation > unprecedented in human history and make it a great power. There are no > obvious alternatives. The history of China in the 20th century has > been so volatile, violent, chaotic and miserable that its citizens > appreciate the relative prosperity and freedom, even if there is room > for much improvement.
> But this leaves the CPP with two great problems: consistency and > solidarity. For 30 years the Party has followed the pragmatic approach > suggested by Deng Xiaoping: "To be rich is to be glorious." Hence it > has followed capitalist development policies. But this has created a > problem of consistency within the Party. The Marxist structures and > slogans remain, but the ideology has evaporated. What is the source, > then, of the regime's legitimacy?
> The other problem is social solidarity. China has the largest number > of millionaires in the world and the companies with greatest market > value. But there are vast differences between the well-developed > coastal regions and the poor interior provinces, and between rural and > urban areas. Corruption is rife and the socialist safety nets of the > 1970s are being undone with nothing to replace them. Demonstrations > and complaints have been increasingly frequent. Can the government > withstand the stormy seas ahead?
> In view of this social turmoil, the Chinese Prime Minister, Hu Jintao, > deliberately revived the ancient sage at the CPP's recent five-year > congress in Beijing. Hu's slogan of the "Three Harmonies" is clearly > Confucian: he-ping (peace in the world), he-jie (reconciliation with > Taiwan), he-xie (social harmony). This is clearly a Confucian > program.
> Ever since Hu Jintao and Wen Jiabao took control of the main political > positions of China at the end of 2002, they have consistently acted as > ruler-scholars at the service of the people, in keeping with the > Confucian ideal of a good ruler. Many of their slogans, such as > "people first", "running the Government at the service of the people", > and "seek harmony in differences," are literal quotations from > Confucius or his follower Mencius.
> The rebirth of Confucian values is everywhere. The Chinese Government > has fostered the creation of Confucius Institutes all over the world > to promote Chinese language and culture; the curricula in schools and > universities pay now more attention to the Chinese classics; it is > becoming fashionable in the media to use expressions with Confucian > undertones. One of the outstanding publishing success stories of the > last few years has been the sale of almost four million copies of a > simplified version of Confucius’s Analects.
> Confucius’ moral and social philosophy goes directly against the > moribund Marxist orthodoxy but the CPP likes its emphasis on order, > harmony, sense of responsibility, and authority. As the heirs of the > Mao dynasty, they are seeking support for their position.
> However, this novel emphasis on Confucian values may be motivated by > an honest drive to seek a solid foundation in the quicksands of social > transformation. Hu and Wen are fully aware that Confucian ethics > imposes reciprocal rights and duties on rulers and citizens. It > demands obedience to authority, but imposes on the Government the duty > of moral behaviour in favour of the people, to the point that it > justifies rebellion against tyranny. They have begun a one-way trip > away from Marxist ideology. Furthermore, the new generation of Chinese > leaders believes that their first loyalty is to China and its people, > not to the CPP. They have a deep sense of mission and responsibility > rooted in the Confucian ideals of a good ruler -- even if the West > views them as a despotic autocracy.
> Confucianism and government
> Confucius (551-479 BC) is the most influential thinker of China of > the past 25 centuries. He shaped the culture not only of the "Central > Kingdom," but also of Korea, Japan, Singapore, Taiwan and Vietnam. The > canonical texts of Confucianism, the Four Books, including the > Analects by Confucius, the Book of Mencius, The Great Learning, and > the Doctrine of the Mean. These are not philosophical treatises with > the logical rigor of Greek thought, but suggestive thoughts open to > many interpretations. Confucian orthodoxy today is based on an > interpretation made by scholars of the Sung Dynasty, in the 10th to > 13th centuries.
> Confucianism is a system of personal and social ethics. It does not > rely upon supernatural arguments or God, although it is not closed to > transcendence. Confucius simply pleads ignorance about the fate of man > after death, while insisting on the importance of venerating one's > forefathers as a sign of filial piety. Confucius would not regard > himself as a secularist. Secularism disdains man’s spiritual needs, > but there is nothing in the thinking of Confucius which suppresses > man's spiritual dimension.
> Confucianism’s starting point is the unity of the three great > realities: Heaven, Man, and Earth. The universe obeys its own order > and laws and ethical behaviour consists precisely in following those > "natural laws." For Confucius, the evil and disorder that visit human > beings are a consequence of immorality. In particular, rulers have > authority because they have received it from a higher power (tiandao) > by means of a Mandate of Heaven (tianming). What exactly Heaven means > in Confucian thought is disputed since it is, like many other notions > of Chinese philosophy, a vague intuition rather than a formal > metaphysical concept. In any case, it is something more than just > mechanical laws.
> The rulers lose the Mandate of Heaven when they fail to behave > ethically. Then the people can legitimately demand a change in > government. But so long as the rulers enjoy the Mandate of Heaven, the > people are obliged to obey and follow docilely the ruler's decrees. > When Hu Jintao invokes Confucian values he is implicitly renouncing > both the dictatorship of the proletariat and the tyranny of the > market, as well as encouraging his fellow citizens to follow the order > that heavens have given to human nature in order to reach personal > perfection and social harmony.
> Like his Greek contemporary Aristotle, Confucius follows an ethics of > perfection. Human beings must be in harmony with the universe, which > assumes obedience to laws decreed by heaven. Obedience to the laws of > nature requires learning them with self-knowledge and study. Knowing > the laws leads to li, a characteristically Confucian virtue that > implies the internalization of good social forms. Correct social > behaviour results from consistency between external social conventions > and internal personal dispositions. Li is the root of ren, a higher > virtue, which could be roughly translated as "benevolence": wishing > the best for everyone. For Confucius, the virtue of ren begins at > home, with one’s family. From there it spreads in wider ripples to all > people. Confucian ethics carries a strong domestic flavour: family > relations are the foundation and model of all social relations. Ren > implies the practice of zhong (fidelity, loyalty) and of shu (mercy, > compassion). Benevolence (ren) also leads to the practice of the > principles of justice and equity, which are at the core of the virtue > of yi.
> A virtuous individual reaches moral perfection by seeking in > everything a proper balance, the virtuous equilibrium of the just > mean, which could be summarized as "know and respect the mandates of > Heaven." For Confucius, society must be ruled by virtuous scholars. > The calling and mission of a virtuous person is to rule others. This > is not seen as an honour or an opportunity for personal benefit, since > this should never be in the mind of a person aspiring to perfection. > It is simply done in obedience to a mandate from Heaven, which a > superior person knows and obeys.
> If the current rehabilitation of Confucianism in China is sincere, it > confirms that the CCP intends to transform itself into a political > aristocracy. It will no longer aim at the dictatorship of the > proletariat, but at rule by the best equipped to govern the nation. In > this it will connect with previous dynasties,
Qin Shi Huang was right over 2,000 years ago. Burn all Confucius books, and bury ALL Confucius scholars alive, starting with abianchen slut cunt uneducated ugly fool today.
On Nov 20, 2:59 am, "abianc...@my-deja.com" <abianc...@my-deja.com> wrote:
> Once in disgrace as a lackey of the feudal class, Confucius may rise > again to replace Marx as the guiding spirit of the Communist Party.
> Confucius has returned. In fact he was never far away, not even in the > darkest days of the Cultural Revolution. For years the government > reviled Confucius as a representative of "old ways of thinking", a > lackey of the feudal class and oppressor of slaves. Lin Biao, the > disgraced heir apparent of Mao, was condemned not only as a traitor > but as "a close follower of Confucius". It has always been like this > in Chinese history. In the 3rd century BC, Chin—the first emperor and > unifier of China—wanted to do away with history and tradition so that > he would become the cornerstone of a new China. He ordered the > Confucian classics to be burned and the scholars massacred, much as > Mao Tse-tung did.
> What happened after Chin is happening after Mao: Confucius is making a > comeback. it could hardly be otherwise. China is not China without > Confucius.
> The ideology of the Chinese Communist Party (CCP) is in deep crisis. > Even among Party leaders, it is hard to find a convinced Marxist, even > though a portrait of Mao is still hanging in Tiananmen Square. From a > pragmatic perspective, the CCP needs to justify its grip on power > using the old dynastic rationale: Mao is the founder of a new dynasty > and the CCP is his heir. The CCP is no longer a revolutionary party; > but a political aristocracy that claims a monopoly on power to steer > the country through an economic and social transformation > unprecedented in human history and make it a great power. There are no > obvious alternatives. The history of China in the 20th century has > been so volatile, violent, chaotic and miserable that its citizens > appreciate the relative prosperity and freedom, even if there is room > for much improvement.
> But this leaves the CPP with two great problems: consistency and > solidarity. For 30 years the Party has followed the pragmatic approach > suggested by Deng Xiaoping: "To be rich is to be glorious." Hence it > has followed capitalist development policies. But this has created a > problem of consistency within the Party. The Marxist structures and > slogans remain, but the ideology has evaporated. What is the source, > then, of the regime's legitimacy?
> The other problem is social solidarity. China has the largest number > of millionaires in the world and the companies with greatest market > value. But there are vast differences between the well-developed > coastal regions and the poor interior provinces, and between rural and > urban areas. Corruption is rife and the socialist safety nets of the > 1970s are being undone with nothing to replace them. Demonstrations > and complaints have been increasingly frequent. Can the government > withstand the stormy seas ahead?
> In view of this social turmoil, the Chinese Prime Minister, Hu Jintao, > deliberately revived the ancient sage at the CPP's recent five-year > congress in Beijing. Hu's slogan of the "Three Harmonies" is clearly > Confucian: he-ping (peace in the world), he-jie (reconciliation with > Taiwan), he-xie (social harmony). This is clearly a Confucian > program.
> Ever since Hu Jintao and Wen Jiabao took control of the main political > positions of China at the end of 2002, they have consistently acted as > ruler-scholars at the service of the people, in keeping with the > Confucian ideal of a good ruler. Many of their slogans, such as > "people first", "running the Government at the service of the people", > and "seek harmony in differences," are literal quotations from > Confucius or his follower Mencius.
> The rebirth of Confucian values is everywhere. The Chinese Government > has fostered the creation of Confucius Institutes all over the world > to promote Chinese language and culture; the curricula in schools and > universities pay now more attention to the Chinese classics; it is > becoming fashionable in the media to use expressions with Confucian > undertones. One of the outstanding publishing success stories of the > last few years has been the sale of almost four million copies of a > simplified version of Confucius’s Analects.
> Confucius’ moral and social philosophy goes directly against the > moribund Marxist orthodoxy but the CPP likes its emphasis on order, > harmony, sense of responsibility, and authority. As the heirs of the > Mao dynasty, they are seeking support for their position.
> However, this novel emphasis on Confucian values may be motivated by > an honest drive to seek a solid foundation in the quicksands of social > transformation. Hu and Wen are fully aware that Confucian ethics > imposes reciprocal rights and duties on rulers and citizens. It > demands obedience to authority, but imposes on the Government the duty > of moral behaviour in favour of the people, to the point that it > justifies rebellion against tyranny. They have begun a one-way trip > away from Marxist ideology. Furthermore, the new generation of Chinese > leaders believes that their first loyalty is to China and its people, > not to the CPP. They have a deep sense of mission and responsibility > rooted in the Confucian ideals of a good ruler -- even if the West > views them as a despotic autocracy.
> Confucianism and government
> Confucius (551-479 BC) is the most influential thinker of China of > the past 25 centuries. He shaped the culture not only of the "Central > Kingdom," but also of Korea, Japan, Singapore, Taiwan and Vietnam. The > canonical texts of Confucianism, the Four Books, including the > Analects by Confucius, the Book of Mencius, The Great Learning, and > the Doctrine of the Mean. These are not philosophical treatises with > the logical rigor of Greek thought, but suggestive thoughts open to > many interpretations. Confucian orthodoxy today is based on an > interpretation made by scholars of the Sung Dynasty, in the 10th to > 13th centuries.
> Confucianism is a system of personal and social ethics. It does not > rely upon supernatural arguments or God, although it is not closed to > transcendence. Confucius simply pleads ignorance about the fate of man > after death, while insisting on the importance of venerating one's > forefathers as a sign of filial piety. Confucius would not regard > himself as a secularist. Secularism disdains man’s spiritual needs, > but there is nothing in the thinking of Confucius which suppresses > man's spiritual dimension.
> Confucianism’s starting point is the unity of the three great > realities: Heaven, Man, and Earth. The universe obeys its own order > and laws and ethical behaviour consists precisely in following those > "natural laws." For Confucius, the evil and disorder that visit human > beings are a consequence of immorality. In particular, rulers have > authority because they have received it from a higher power (tiandao) > by means of a Mandate of Heaven (tianming). What exactly Heaven means > in Confucian thought is disputed since it is, like many other notions > of Chinese philosophy, a vague intuition rather than a formal > metaphysical concept. In any case, it is something more than just > mechanical laws.
> The rulers lose the Mandate of Heaven when they fail to behave > ethically. Then the people can legitimately demand a change in > government. But so long as the rulers enjoy the Mandate of Heaven, the > people are obliged to obey and follow docilely the ruler's decrees. > When Hu Jintao invokes Confucian values he is implicitly renouncing > both the dictatorship of the proletariat and the tyranny of the > market, as well as encouraging his fellow citizens to follow the order > that heavens have given to human nature in order to reach personal > perfection and social harmony.
> Like his Greek contemporary Aristotle, Confucius follows an ethics of > perfection. Human beings must be in harmony with the universe, which > assumes obedience to laws decreed by heaven. Obedience to the laws of > nature requires learning them with self-knowledge and study. Knowing > the laws leads to li, a characteristically Confucian virtue that > implies the internalization of good social forms. Correct social > behaviour results from consistency between external social conventions > and internal personal dispositions. Li is the root of ren, a higher > virtue, which could be roughly translated as "benevolence": wishing > the best for everyone. For Confucius, the virtue of ren begins at > home, with one’s family. From there it spreads in wider ripples to all > people. Confucian ethics carries a strong domestic flavour: family > relations are the foundation and model of all social relations. Ren > implies the practice of zhong (fidelity, loyalty) and of shu (mercy, > compassion). Benevolence (ren) also leads to the practice of the > principles of justice and equity, which are at the core of the virtue > of yi.
> A virtuous individual reaches moral perfection by seeking in > everything a proper balance, the virtuous equilibrium of the just > mean, which could be summarized as "know and respect the mandates of > Heaven." For Confucius, society must be ruled by virtuous scholars. > The calling and mission of a virtuous person is to rule others. This > is not seen as an honour or an opportunity for personal benefit, since > this should never be in the mind of a person aspiring to perfection. > It is simply done in obedience to a mandate from Heaven, which a > superior person knows and obeys.
> If the current rehabilitation of Confucianism in China is sincere, it > confirms that the CCP intends to transform itself into a political
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El asunto del debate ha cambiado a "This is just another daily cut-and-paste troll post by the ugly lesbian Philippino whore abianchen, real name Meichi. Ignore her." de Anti-DabianchenVirus
> On Nov 20, 5:59 am, "abianc...@my-deja.com" <abianc...@my-deja.com> > wrote:
> > China embraces Confucius again
> > Once in disgrace as a lackey of the feudal class, Confucius may rise > > again to replace Marx as the guiding spirit of the Communist Party.
> > Confucius has returned. In fact he was never far away, not even in the > > darkest days of the Cultural Revolution. For years the government > > reviled Confucius as a representative of "old ways of thinking", a > > lackey of the feudal class and oppressor of slaves. Lin Biao, the > > disgraced heir apparent of Mao, was condemned not only as a traitor > > but as "a close follower of Confucius". It has always been like this > > in Chinese history. In the 3rd century BC, Chin—the first emperor and > > unifier of China—wanted to do away with history and tradition so that > > he would become the cornerstone of a new China. He ordered the > > Confucian classics to be burned and the scholars massacred, much as > > Mao Tse-tung did.
> > What happened after Chin is happening after Mao: Confucius is making a > > comeback. it could hardly be otherwise. China is not China without > > Confucius.
> > The ideology of the Chinese Communist Party (CCP) is in deep crisis. > > Even among Party leaders, it is hard to find a convinced Marxist, even > > though a portrait of Mao is still hanging in Tiananmen Square. From a > > pragmatic perspective, the CCP needs to justify its grip on power > > using the old dynastic rationale: Mao is the founder of a new dynasty > > and the CCP is his heir. The CCP is no longer a revolutionary party; > > but a political aristocracy that claims a monopoly on power to steer > > the country through an economic and social transformation > > unprecedented in human history and make it a great power. There are no > > obvious alternatives. The history of China in the 20th century has > > been so volatile, violent, chaotic and miserable that its citizens > > appreciate the relative prosperity and freedom, even if there is room > > for much improvement.
> > But this leaves the CPP with two great problems: consistency and > > solidarity. For 30 years the Party has followed the pragmatic approach > > suggested by Deng Xiaoping: "To be rich is to be glorious." Hence it > > has followed capitalist development policies. But this has created a > > problem of consistency within the Party. The Marxist structures and > > slogans remain, but the ideology has evaporated. What is the source, > > then, of the regime's legitimacy?
> > The other problem is social solidarity. China has the largest number > > of millionaires in the world and the companies with greatest market > > value. But there are vast differences between the well-developed > > coastal regions and the poor interior provinces, and between rural and > > urban areas. Corruption is rife and the socialist safety nets of the > > 1970s are being undone with nothing to replace them. Demonstrations > > and complaints have been increasingly frequent. Can the government > > withstand the stormy seas ahead?
> > In view of this social turmoil, the Chinese Prime Minister, Hu Jintao, > > deliberately revived the ancient sage at the CPP's recent five-year > > congress in Beijing. Hu's slogan of the "Three Harmonies" is clearly > > Confucian: he-ping (peace in the world), he-jie (reconciliation with > > Taiwan), he-xie (social harmony). This is clearly a Confucian > > program.
> > Ever since Hu Jintao and Wen Jiabao took control of the main political > > positions of China at the end of 2002, they have consistently acted as > > ruler-scholars at the service of the people, in keeping with the > > Confucian ideal of a good ruler. Many of their slogans, such as > > "people first", "running the Government at the service of the people", > > and "seek harmony in differences," are literal quotations from > > Confucius or his follower Mencius.
> > The rebirth of Confucian values is everywhere. The Chinese Government > > has fostered the creation of Confucius Institutes all over the world > > to promote Chinese language and culture; the curricula in schools and > > universities pay now more attention to the Chinese classics; it is > > becoming fashionable in the media to use expressions with Confucian > > undertones. One of the outstanding publishing success stories of the > > last few years has been the sale of almost four million copies of a > > simplified version of Confucius’s Analects.
> > Confucius’ moral and social philosophy goes directly against the > > moribund Marxist orthodoxy but the CPP likes its emphasis on order, > > harmony, sense of responsibility, and authority. As the heirs of the > > Mao dynasty, they are seeking support for their position.
> > However, this novel emphasis on Confucian values may be motivated by > > an honest drive to seek a solid foundation in the quicksands of social > > transformation. Hu and Wen are fully aware that Confucian ethics > > imposes reciprocal rights and duties on rulers and citizens. It > > demands obedience to authority, but imposes on the Government the duty > > of moral behaviour in favour of the people, to the point that it > > justifies rebellion against tyranny. They have begun a one-way trip > > away from Marxist ideology. Furthermore, the new generation of Chinese > > leaders believes that their first loyalty is to China and its people, > > not to the CPP. They have a deep sense of mission and responsibility > > rooted in the Confucian ideals of a good ruler -- even if the West > > views them as a despotic autocracy.
> > Confucianism and government
> > Confucius (551-479 BC) is the most influential thinker of China of > > the past 25 centuries. He shaped the culture not only of the "Central > > Kingdom," but also of Korea, Japan, Singapore, Taiwan and Vietnam. The > > canonical texts of Confucianism, the Four Books, including the > > Analects by Confucius, the Book of Mencius, The Great Learning, and > > the Doctrine of the Mean. These are not philosophical treatises with > > the logical rigor of Greek thought, but suggestive thoughts open to > > many interpretations. Confucian orthodoxy today is based on an > > interpretation made by scholars of the Sung Dynasty, in the 10th to > > 13th centuries.
> > Confucianism is a system of personal and social ethics. It does not > > rely upon supernatural arguments or God, although it is not closed to > > transcendence. Confucius simply pleads ignorance about the fate of man > > after death, while insisting on the importance of venerating one's > > forefathers as a sign of filial piety. Confucius would not regard > > himself as a secularist. Secularism disdains man’s spiritual needs, > > but there is nothing in the thinking of Confucius which suppresses > > man's spiritual dimension.
> > Confucianism’s starting point is the unity of the three great > > realities: Heaven, Man, and Earth. The universe obeys its own order > > and laws and ethical behaviour consists precisely in following those > > "natural laws." For Confucius, the evil and disorder that visit human > > beings are a consequence of immorality. In particular, rulers have > > authority because they have received it from a higher power (tiandao) > > by means of a Mandate of Heaven (tianming). What exactly Heaven means > > in Confucian thought is disputed since it is, like many other notions > > of Chinese philosophy, a vague intuition rather than a formal > > metaphysical concept. In any case, it is something more than just > > mechanical laws.
> > The rulers lose the Mandate of Heaven when they fail to behave > > ethically. Then the people can legitimately demand a change in > > government. But so long as the rulers enjoy the Mandate of Heaven, the > > people are obliged to obey and follow docilely the ruler's decrees. > > When Hu Jintao invokes Confucian values he is implicitly renouncing > > both the dictatorship of the proletariat and the tyranny of the > > market, as well as encouraging his fellow citizens to follow the order > > that heavens have given to human nature in order to reach personal > > perfection and social harmony.
> > Like his Greek contemporary Aristotle, Confucius follows an ethics of > > perfection. Human beings must be in harmony with the universe, which > > assumes obedience to laws decreed by heaven. Obedience to the laws of > > nature requires learning them with self-knowledge and study. Knowing > > the laws leads to li, a characteristically Confucian virtue that > > implies the internalization of good social forms. Correct social > > behaviour results from consistency between external social conventions > > and internal personal dispositions. Li is the root of ren, a higher > > virtue, which could be roughly translated as "benevolence": wishing > > the best for everyone. For Confucius, the virtue of ren begins at > > home, with one’s family. From there it spreads in wider ripples to all > > people. Confucian ethics carries a strong domestic flavour: family > > relations are the foundation and model of all social relations. Ren > > implies the practice of zhong (fidelity, loyalty) and of shu (mercy, > > compassion). Benevolence (ren) also leads to the practice of the > > principles of justice and equity, which are at the core of the virtue > > of yi.
> > A virtuous individual reaches moral perfection by seeking in > > everything a proper balance, the virtuous equilibrium of
> Once in disgrace as a lackey of the feudal class, Confucius may rise > again to replace Marx as the guiding spirit of the Communist Party.
> Confucius has returned. In fact he was never far away, not even in the > darkest days of the Cultural Revolution. For years the government > reviled Confucius as a representative of "old ways of thinking", a > lackey of the feudal class and oppressor of slaves. Lin Biao, the > disgraced heir apparent of Mao, was condemned not only as a traitor > but as "a close follower of Confucius". It has always been like this > in Chinese history. In the 3rd century BC, Chin—the first emperor and > unifier of China—wanted to do away with history and tradition so that > he would become the cornerstone of a new China. He ordered the > Confucian classics to be burned and the scholars massacred, much as > Mao Tse-tung did.
> What happened after Chin is happening after Mao: Confucius is making a > comeback. it could hardly be otherwise. China is not China without > Confucius.
> The ideology of the Chinese Communist Party (CCP) is in deep crisis. > Even among Party leaders, it is hard to find a convinced Marxist, even > though a portrait of Mao is still hanging in Tiananmen Square. From a > pragmatic perspective, the CCP needs to justify its grip on power > using the old dynastic rationale: Mao is the founder of a new dynasty > and the CCP is his heir. The CCP is no longer a revolutionary party; > but a political aristocracy that claims a monopoly on power to steer > the country through an economic and social transformation > unprecedented in human history and make it a great power. There are no > obvious alternatives. The history of China in the 20th century has > been so volatile, violent, chaotic and miserable that its citizens > appreciate the relative prosperity and freedom, even if there is room > for much improvement.
> But this leaves the CPP with two great problems: consistency and > solidarity. For 30 years the Party has followed the pragmatic approach > suggested by Deng Xiaoping: "To be rich is to be glorious." Hence it > has followed capitalist development policies. But this has created a > problem of consistency within the Party. The Marxist structures and > slogans remain, but the ideology has evaporated. What is the source, > then, of the regime's legitimacy?
> The other problem is social solidarity. China has the largest number > of millionaires in the world and the companies with greatest market > value. But there are vast differences between the well-developed > coastal regions and the poor interior provinces, and between rural and > urban areas. Corruption is rife and the socialist safety nets of the > 1970s are being undone with nothing to replace them. Demonstrations > and complaints have been increasingly frequent. Can the government > withstand the stormy seas ahead?
> In view of this social turmoil, the Chinese Prime Minister, Hu Jintao, > deliberately revived the ancient sage at the CPP's recent five-year > congress in Beijing. Hu's slogan of the "Three Harmonies" is clearly > Confucian: he-ping (peace in the world), he-jie (reconciliation with > Taiwan), he-xie (social harmony). This is clearly a Confucian > program.
> Ever since Hu Jintao and Wen Jiabao took control of the main political > positions of China at the end of 2002, they have consistently acted as > ruler-scholars at the service of the people, in keeping with the > Confucian ideal of a good ruler. Many of their slogans, such as > "people first", "running the Government at the service of the people", > and "seek harmony in differences," are literal quotations from > Confucius or his follower Mencius.
> The rebirth of Confucian values is everywhere. The Chinese Government > has fostered the creation of Confucius Institutes all over the world > to promote Chinese language and culture; the curricula in schools and > universities pay now more attention to the Chinese classics; it is > becoming fashionable in the media to use expressions with Confucian > undertones. One of the outstanding publishing success stories of the > last few years has been the sale of almost four million copies of a > simplified version of Confucius’s Analects.
> Confucius’ moral and social philosophy goes directly against the > moribund Marxist orthodoxy but the CPP likes its emphasis on order, > harmony, sense of responsibility, and authority. As the heirs of the > Mao dynasty, they are seeking support for their position.
> However, this novel emphasis on Confucian values may be motivated by > an honest drive to seek a solid foundation in the quicksands of social > transformation. Hu and Wen are fully aware that Confucian ethics > imposes reciprocal rights and duties on rulers and citizens. It > demands obedience to authority, but imposes on the Government the duty > of moral behaviour in favour of the people, to the point that it > justifies rebellion against tyranny. They have begun a one-way trip > away from Marxist ideology. Furthermore, the new generation of Chinese > leaders believes that their first loyalty is to China and its people, > not to the CPP. They have a deep sense of mission and responsibility > rooted in the Confucian ideals of a good ruler -- even if the West > views them as a despotic autocracy.
> Confucianism and government
> Confucius (551-479 BC) is the most influential thinker of China of > the past 25 centuries. He shaped the culture not only of the "Central > Kingdom," but also of Korea, Japan, Singapore, Taiwan and Vietnam. The > canonical texts of Confucianism, the Four Books, including the > Analects by Confucius, the Book of Mencius, The Great Learning, and > the Doctrine of the Mean. These are not philosophical treatises with > the logical rigor of Greek thought, but suggestive thoughts open to > many interpretations. Confucian orthodoxy today is based on an > interpretation made by scholars of the Sung Dynasty, in the 10th to > 13th centuries.
> Confucianism is a system of personal and social ethics. It does not > rely upon supernatural arguments or God, although it is not closed to > transcendence. Confucius simply pleads ignorance about the fate of man > after death, while insisting on the importance of venerating one's > forefathers as a sign of filial piety. Confucius would not regard > himself as a secularist. Secularism disdains man’s spiritual needs, > but there is nothing in the thinking of Confucius which suppresses > man's spiritual dimension.
> Confucianism’s starting point is the unity of the three great > realities: Heaven, Man, and Earth. The universe obeys its own order > and laws and ethical behaviour consists precisely in following those > "natural laws." For Confucius, the evil and disorder that visit human > beings are a consequence of immorality. In particular, rulers have > authority because they have received it from a higher power (tiandao) > by means of a Mandate of Heaven (tianming). What exactly Heaven means > in Confucian thought is disputed since it is, like many other notions > of Chinese philosophy, a vague intuition rather than a formal > metaphysical concept. In any case, it is something more than just > mechanical laws.
> The rulers lose the Mandate of Heaven when they fail to behave > ethically. Then the people can legitimately demand a change in > government. But so long as the rulers enjoy the Mandate of Heaven, the > people are obliged to obey and follow docilely the ruler's decrees. > When Hu Jintao invokes Confucian values he is implicitly renouncing > both the dictatorship of the proletariat and the tyranny of the > market, as well as encouraging his fellow citizens to follow the order > that heavens have given to human nature in order to reach personal > perfection and social harmony.
> Like his Greek contemporary Aristotle, Confucius follows an ethics of > perfection. Human beings must be in harmony with the universe, which > assumes obedience to laws decreed by heaven. Obedience to the laws of > nature requires learning them with self-knowledge and study. Knowing > the laws leads to li, a characteristically Confucian virtue that > implies the internalization of good social forms. Correct social > behaviour results from consistency between external social conventions > and internal personal dispositions. Li is the root of ren, a higher > virtue, which could be roughly translated as "benevolence": wishing > the best for everyone. For Confucius, the virtue of ren begins at > home, with one’s family. From there it spreads in wider ripples to all > people. Confucian ethics carries a strong domestic flavour: family > relations are the foundation and model of all social relations. Ren > implies the practice of zhong (fidelity, loyalty) and of shu (mercy, > compassion). Benevolence (ren) also leads to the practice of the > principles of justice and equity, which are at the core of the virtue > of yi.
> A virtuous individual reaches moral perfection by seeking in > everything a proper balance, the virtuous equilibrium of the just > mean, which could be summarized as "know and respect the mandates of > Heaven." For Confucius, society must be ruled by virtuous scholars. > The calling and mission of a virtuous person is to rule others. This > is not seen as an honour or an opportunity for personal benefit, since > this should never be in the mind of a person aspiring to perfection. > It is simply done in obedience to a mandate from Heaven, which a > superior person knows and obeys.
> If the current rehabilitation of Confucianism in China is sincere, it > confirms that the CCP intends to transform itself into a political > aristocracy. It will no longer aim at the dictatorship of the > proletariat, but at rule by the best equipped to govern the nation. In > this it will connect with previous dynasties,
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> On Nov 20, 5:59 am, "abianc...@my-deja.com" <abianc...@my-deja.com> > wrote:
> > China embraces Confucius again
> > Once in disgrace as a lackey of the feudal class, Confucius may rise > > again to replace Marx as the guiding spirit of the Communist Party.
> > Confucius has returned. In fact he was never far away, not even in the > > darkest days of the Cultural Revolution. For years the government > > reviled Confucius as a representative of "old ways of thinking", a > > lackey of the feudal class and oppressor of slaves. Lin Biao, the > > disgraced heir apparent of Mao, was condemned not only as a traitor > > but as "a close follower of Confucius". It has always been like this > > in Chinese history. In the 3rd century BC, Chin—the first emperor and > > unifier of China—wanted to do away with history and tradition so that > > he would become the cornerstone of a new China. He ordered the > > Confucian classics to be burned and the scholars massacred, much as > > Mao Tse-tung did.
> > What happened after Chin is happening after Mao: Confucius is making a > > comeback. it could hardly be otherwise. China is not China without > > Confucius.
> > The ideology of the Chinese Communist Party (CCP) is in deep crisis. > > Even among Party leaders, it is hard to find a convinced Marxist, even > > though a portrait of Mao is still hanging in Tiananmen Square. From a > > pragmatic perspective, the CCP needs to justify its grip on power > > using the old dynastic rationale: Mao is the founder of a new dynasty > > and the CCP is his heir. The CCP is no longer a revolutionary party; > > but a political aristocracy that claims a monopoly on power to steer > > the country through an economic and social transformation > > unprecedented in human history and make it a great power. There are no > > obvious alternatives. The history of China in the 20th century has > > been so volatile, violent, chaotic and miserable that its citizens > > appreciate the relative prosperity and freedom, even if there is room > > for much improvement.
> > But this leaves the CPP with two great problems: consistency and > > solidarity. For 30 years the Party has followed the pragmatic approach > > suggested by Deng Xiaoping: "To be rich is to be glorious." Hence it > > has followed capitalist development policies. But this has created a > > problem of consistency within the Party. The Marxist structures and > > slogans remain, but the ideology has evaporated. What is the source, > > then, of the regime's legitimacy?
> > The other problem is social solidarity. China has the largest number > > of millionaires in the world and the companies with greatest market > > value. But there are vast differences between the well-developed > > coastal regions and the poor interior provinces, and between rural and > > urban areas. Corruption is rife and the socialist safety nets of the > > 1970s are being undone with nothing to replace them. Demonstrations > > and complaints have been increasingly frequent. Can the government > > withstand the stormy seas ahead?
> > In view of this social turmoil, the Chinese Prime Minister, Hu Jintao, > > deliberately revived the ancient sage at the CPP's recent five-year > > congress in Beijing. Hu's slogan of the "Three Harmonies" is clearly > > Confucian: he-ping (peace in the world), he-jie (reconciliation with > > Taiwan), he-xie (social harmony). This is clearly a Confucian > > program.
> > Ever since Hu Jintao and Wen Jiabao took control of the main political > > positions of China at the end of 2002, they have consistently acted as > > ruler-scholars at the service of the people, in keeping with the > > Confucian ideal of a good ruler. Many of their slogans, such as > > "people first", "running the Government at the service of the people", > > and "seek harmony in differences," are literal quotations from > > Confucius or his follower Mencius.
> > The rebirth of Confucian values is everywhere. The Chinese Government > > has fostered the creation of Confucius Institutes all over the world > > to promote Chinese language and culture; the curricula in schools and > > universities pay now more attention to the Chinese classics; it is > > becoming fashionable in the media to use expressions with Confucian > > undertones. One of the outstanding publishing success stories of the > > last few years has been the sale of almost four million copies of a > > simplified version of Confucius’s Analects.
> > Confucius’ moral and social philosophy goes directly against the > > moribund Marxist orthodoxy but the CPP likes its emphasis on order, > > harmony, sense of responsibility, and authority. As the heirs of the > > Mao dynasty, they are seeking support for their position.
> > However, this novel emphasis on Confucian values may be motivated by > > an honest drive to seek a solid foundation in the quicksands of social > > transformation. Hu and Wen are fully aware that Confucian ethics > > imposes reciprocal rights and duties on rulers and citizens. It > > demands obedience to authority, but imposes on the Government the duty > > of moral behaviour in favour of the people, to the point that it > > justifies rebellion against tyranny. They have begun a one-way trip > > away from Marxist ideology. Furthermore, the new generation of Chinese > > leaders believes that their first loyalty is to China and its people, > > not to the CPP. They have a deep sense of mission and responsibility > > rooted in the Confucian ideals of a good ruler -- even if the West > > views them as a despotic autocracy.
> > Confucianism and government
> > Confucius (551-479 BC) is the most influential thinker of China of > > the past 25 centuries. He shaped the culture not only of the "Central > > Kingdom," but also of Korea, Japan, Singapore, Taiwan and Vietnam. The > > canonical texts of Confucianism, the Four Books, including the > > Analects by Confucius, the Book of Mencius, The Great Learning, and > > the Doctrine of the Mean. These are not philosophical treatises with > > the logical rigor of Greek thought, but suggestive thoughts open to > > many interpretations. Confucian orthodoxy today is based on an > > interpretation made by scholars of the Sung Dynasty, in the 10th to > > 13th centuries.
> > Confucianism is a system of personal and social ethics. It does not > > rely upon supernatural arguments or God, although it is not closed to > > transcendence. Confucius simply pleads ignorance about the fate of man > > after death, while insisting on the importance of venerating one's > > forefathers as a sign of filial piety. Confucius would not regard > > himself as a secularist. Secularism disdains man’s spiritual needs, > > but there is nothing in the thinking of Confucius which suppresses > > man's spiritual dimension.
> > Confucianism’s starting point is the unity of the three great > > realities: Heaven, Man, and Earth. The universe obeys its own order > > and laws and ethical behaviour consists precisely in following those > > "natural laws." For Confucius, the evil and disorder that visit human > > beings are a consequence of immorality. In particular, rulers have > > authority because they have received it from a higher power (tiandao) > > by means of a Mandate of Heaven (tianming). What exactly Heaven means > > in Confucian thought is disputed since it is, like many other notions > > of Chinese philosophy, a vague intuition rather than a formal > > metaphysical concept. In any case, it is something more than just > > mechanical laws.
> > The rulers lose the Mandate of Heaven when they fail to behave > > ethically. Then the people can legitimately demand a change in > > government. But so long as the rulers enjoy the Mandate of Heaven, the > > people are obliged to obey and follow docilely the ruler's decrees. > > When Hu Jintao invokes Confucian values he is implicitly renouncing > > both the dictatorship of the proletariat and the tyranny of the > > market, as well as encouraging his fellow citizens to follow the order > > that heavens have given to human nature in order to reach personal > > perfection and social harmony.
> > Like his Greek contemporary Aristotle, Confucius follows an ethics of > > perfection. Human beings must be in harmony with the universe, which > > assumes obedience to laws decreed by heaven. Obedience to the laws of > > nature requires learning them with self-knowledge and study. Knowing > > the laws leads to li, a characteristically Confucian virtue that > > implies the internalization of good social forms. Correct social > > behaviour results from consistency between external social conventions > > and internal personal dispositions. Li is the root of ren, a higher > > virtue, which could be roughly translated as "benevolence": wishing > > the best for everyone. For Confucius, the virtue of ren begins at > > home, with one’s family. From there it spreads in wider ripples to all > > people. Confucian ethics carries a strong domestic flavour: family > > relations are the foundation and model of all social relations. Ren > > implies the practice of zhong (fidelity, loyalty) and of shu (mercy, > > compassion). Benevolence (ren) also leads to the practice of the > > principles of justice and equity, which are at the core of the virtue > > of yi.
> > A virtuous individual reaches moral perfection by seeking in > > everything a proper balance, the virtuous equilibrium of
> Once in disgrace as a lackey of the feudal class, Confucius may rise > again to replace Marx as the guiding spirit of the Communist Party.
> Confucius has returned. In fact he was never far away, not even in the > darkest days of the Cultural Revolution. For years the government > reviled Confucius as a representative of "old ways of thinking", a > lackey of the feudal class and oppressor of slaves. Lin Biao, the > disgraced heir apparent of Mao, was condemned not only as a traitor > but as "a close follower of Confucius". It has always been like this > in Chinese history. In the 3rd century BC, Chin—the first emperor and > unifier of China—wanted to do away with history and tradition so that > he would become the cornerstone of a new China. He ordered the > Confucian classics to be burned and the scholars massacred, much as > Mao Tse-tung did.
> What happened after Chin is happening after Mao: Confucius is making a > comeback. it could hardly be otherwise. China is not China without > Confucius.
> The ideology of the Chinese Communist Party (CCP) is in deep crisis. > Even among Party leaders, it is hard to find a convinced Marxist, even > though a portrait of Mao is still hanging in Tiananmen Square. From a > pragmatic perspective, the CCP needs to justify its grip on power > using the old dynastic rationale: Mao is the founder of a new dynasty > and the CCP is his heir. The CCP is no longer a revolutionary party; > but a political aristocracy that claims a monopoly on power to steer > the country through an economic and social transformation > unprecedented in human history and make it a great power. There are no > obvious alternatives. The history of China in the 20th century has > been so volatile, violent, chaotic and miserable that its citizens > appreciate the relative prosperity and freedom, even if there is room > for much improvement.
> But this leaves the CPP with two great problems: consistency and > solidarity. For 30 years the Party has followed the pragmatic approach > suggested by Deng Xiaoping: "To be rich is to be glorious." Hence it > has followed capitalist development policies. But this has created a > problem of consistency within the Party. The Marxist structures and > slogans remain, but the ideology has evaporated. What is the source, > then, of the regime's legitimacy?
> The other problem is social solidarity. China has the largest number > of millionaires in the world and the companies with greatest market > value. But there are vast differences between the well-developed > coastal regions and the poor interior provinces, and between rural and > urban areas. Corruption is rife and the socialist safety nets of the > 1970s are being undone with nothing to replace them. Demonstrations > and complaints have been increasingly frequent. Can the government > withstand the stormy seas ahead?
> In view of this social turmoil, the Chinese Prime Minister, Hu Jintao, > deliberately revived the ancient sage at the CPP's recent five-year > congress in Beijing. Hu's slogan of the "Three Harmonies" is clearly > Confucian: he-ping (peace in the world), he-jie (reconciliation with > Taiwan), he-xie (social harmony). This is clearly a Confucian > program.
> Ever since Hu Jintao and Wen Jiabao took control of the main political > positions of China at the end of 2002, they have consistently acted as > ruler-scholars at the service of the people, in keeping with the > Confucian ideal of a good ruler. Many of their slogans, such as > "people first", "running the Government at the service of the people", > and "seek harmony in differences," are literal quotations from > Confucius or his follower Mencius.
> The rebirth of Confucian values is everywhere. The Chinese Government > has fostered the creation of Confucius Institutes all over the world > to promote Chinese language and culture; the curricula in schools and > universities pay now more attention to the Chinese classics; it is > becoming fashionable in the media to use expressions with Confucian > undertones. One of the outstanding publishing success stories of the > last few years has been the sale of almost four million copies of a > simplified version of Confucius’s Analects.
> Confucius’ moral and social philosophy goes directly against the > moribund Marxist orthodoxy but the CPP likes its emphasis on order, > harmony, sense of responsibility, and authority. As the heirs of the > Mao dynasty, they are seeking support for their position.
> However, this novel emphasis on Confucian values may be motivated by > an honest drive to seek a solid foundation in the quicksands of social > transformation. Hu and Wen are fully aware that Confucian ethics > imposes reciprocal rights and duties on rulers and citizens. It > demands obedience to authority, but imposes on the Government the duty > of moral behaviour in favour of the people, to the point that it > justifies rebellion against tyranny. They have begun a one-way trip > away from Marxist ideology. Furthermore, the new generation of Chinese > leaders believes that their first loyalty is to China and its people, > not to the CPP. They have a deep sense of mission and responsibility > rooted in the Confucian ideals of a good ruler -- even if the West > views them as a despotic autocracy.
> Confucianism and government
> Confucius (551-479 BC) is the most influential thinker of China of > the past 25 centuries. He shaped the culture not only of the "Central > Kingdom," but also of Korea, Japan, Singapore, Taiwan and Vietnam. The > canonical texts of Confucianism, the Four Books, including the > Analects by Confucius, the Book of Mencius, The Great Learning, and > the Doctrine of the Mean. These are not philosophical treatises with > the logical rigor of Greek thought, but suggestive thoughts open to > many interpretations. Confucian orthodoxy today is based on an > interpretation made by scholars of the Sung Dynasty, in the 10th to > 13th centuries.
> Confucianism is a system of personal and social ethics. It does not > rely upon supernatural arguments or God, although it is not closed to > transcendence. Confucius simply pleads ignorance about the fate of man > after death, while insisting on the importance of venerating one's > forefathers as a sign of filial piety. Confucius would not regard > himself as a secularist. Secularism disdains man’s spiritual needs, > but there is nothing in the thinking of Confucius which suppresses > man's spiritual dimension.
> Confucianism’s starting point is the unity of the three great > realities: Heaven, Man, and Earth. The universe obeys its own order > and laws and ethical behaviour consists precisely in following those > "natural laws." For Confucius, the evil and disorder that visit human > beings are a consequence of immorality. In particular, rulers have > authority because they have received it from a higher power (tiandao) > by means of a Mandate of Heaven (tianming). What exactly Heaven means > in Confucian thought is disputed since it is, like many other notions > of Chinese philosophy, a vague intuition rather than a formal > metaphysical concept. In any case, it is something more than just > mechanical laws.
> The rulers lose the Mandate of Heaven when they fail to behave > ethically. Then the people can legitimately demand a change in > government. But so long as the rulers enjoy the Mandate of Heaven, the > people are obliged to obey and follow docilely the ruler's decrees. > When Hu Jintao invokes Confucian values he is implicitly renouncing > both the dictatorship of the proletariat and the tyranny of the > market, as well as encouraging his fellow citizens to follow the order > that heavens have given to human nature in order to reach personal > perfection and social harmony.
> Like his Greek contemporary Aristotle, Confucius follows an ethics of > perfection. Human beings must be in harmony with the universe, which > assumes obedience to laws decreed by heaven. Obedience to the laws of > nature requires learning them with self-knowledge and study. Knowing > the laws leads to li, a characteristically Confucian virtue that > implies the internalization of good social forms. Correct social > behaviour results from consistency between external social conventions > and internal personal dispositions. Li is the root of ren, a higher > virtue, which could be roughly translated as "benevolence": wishing > the best for everyone. For Confucius, the virtue of ren begins at > home, with one’s family. From there it spreads in wider ripples to all > people. Confucian ethics carries a strong domestic flavour: family > relations are the foundation and model of all social relations. Ren > implies the practice of zhong (fidelity, loyalty) and of shu (mercy, > compassion). Benevolence (ren) also leads to the practice of the > principles of justice and equity, which are at the core of the virtue > of yi.
> A virtuous individual reaches moral perfection by seeking in > everything a proper balance, the virtuous equilibrium of the just > mean, which could be summarized as "know and respect the mandates of > Heaven." For Confucius, society must be ruled by virtuous scholars. > The calling and mission of a virtuous person is to rule others. This > is not seen as an honour or an opportunity for personal benefit, since > this should never be in the mind of a person aspiring to perfection. > It is simply done in obedience to a mandate from Heaven, which a > superior person knows and obeys.
> If the current rehabilitation of Confucianism in China is sincere, it > confirms that the CCP intends to transform itself into a political > aristocracy. It will no longer aim at the dictatorship of the > proletariat, but at rule by the best equipped to govern the nation. In > this it will connect with previous dynasties,
No dispones del permiso necesario para enviar entradas.
El asunto del debate ha cambiado a "This is just another daily cut-and-paste troll post by the ugly lesbian Philippino whore abianchen, real name Meichi. Ignore her." de Anti-DabianchenVirus
> On Nov 20, 5:59 am, "abianc...@my-deja.com" <abianc...@my-deja.com> > wrote:
> > China embraces Confucius again
> > Once in disgrace as a lackey of the feudal class, Confucius may rise > > again to replace Marx as the guiding spirit of the Communist Party.
> > Confucius has returned. In fact he was never far away, not even in the > > darkest days of the Cultural Revolution. For years the government > > reviled Confucius as a representative of "old ways of thinking", a > > lackey of the feudal class and oppressor of slaves. Lin Biao, the > > disgraced heir apparent of Mao, was condemned not only as a traitor > > but as "a close follower of Confucius". It has always been like this > > in Chinese history. In the 3rd century BC, Chin—the first emperor and > > unifier of China—wanted to do away with history and tradition so that > > he would become the cornerstone of a new China. He ordered the > > Confucian classics to be burned and the scholars massacred, much as > > Mao Tse-tung did.
> > What happened after Chin is happening after Mao: Confucius is making a > > comeback. it could hardly be otherwise. China is not China without > > Confucius.
> > The ideology of the Chinese Communist Party (CCP) is in deep crisis. > > Even among Party leaders, it is hard to find a convinced Marxist, even > > though a portrait of Mao is still hanging in Tiananmen Square. From a > > pragmatic perspective, the CCP needs to justify its grip on power > > using the old dynastic rationale: Mao is the founder of a new dynasty > > and the CCP is his heir. The CCP is no longer a revolutionary party; > > but a political aristocracy that claims a monopoly on power to steer > > the country through an economic and social transformation > > unprecedented in human history and make it a great power. There are no > > obvious alternatives. The history of China in the 20th century has > > been so volatile, violent, chaotic and miserable that its citizens > > appreciate the relative prosperity and freedom, even if there is room > > for much improvement.
> > But this leaves the CPP with two great problems: consistency and > > solidarity. For 30 years the Party has followed the pragmatic approach > > suggested by Deng Xiaoping: "To be rich is to be glorious." Hence it > > has followed capitalist development policies. But this has created a > > problem of consistency within the Party. The Marxist structures and > > slogans remain, but the ideology has evaporated. What is the source, > > then, of the regime's legitimacy?
> > The other problem is social solidarity. China has the largest number > > of millionaires in the world and the companies with greatest market > > value. But there are vast differences between the well-developed > > coastal regions and the poor interior provinces, and between rural and > > urban areas. Corruption is rife and the socialist safety nets of the > > 1970s are being undone with nothing to replace them. Demonstrations > > and complaints have been increasingly frequent. Can the government > > withstand the stormy seas ahead?
> > In view of this social turmoil, the Chinese Prime Minister, Hu Jintao, > > deliberately revived the ancient sage at the CPP's recent five-year > > congress in Beijing. Hu's slogan of the "Three Harmonies" is clearly > > Confucian: he-ping (peace in the world), he-jie (reconciliation with > > Taiwan), he-xie (social harmony). This is clearly a Confucian > > program.
> > Ever since Hu Jintao and Wen Jiabao took control of the main political > > positions of China at the end of 2002, they have consistently acted as > > ruler-scholars at the service of the people, in keeping with the > > Confucian ideal of a good ruler. Many of their slogans, such as > > "people first", "running the Government at the service of the people", > > and "seek harmony in differences," are literal quotations from > > Confucius or his follower Mencius.
> > The rebirth of Confucian values is everywhere. The Chinese Government > > has fostered the creation of Confucius Institutes all over the world > > to promote Chinese language and culture; the curricula in schools and > > universities pay now more attention to the Chinese classics; it is > > becoming fashionable in the media to use expressions with Confucian > > undertones. One of the outstanding publishing success stories of the > > last few years has been the sale of almost four million copies of a > > simplified version of Confucius’s Analects.
> > Confucius’ moral and social philosophy goes directly against the > > moribund Marxist orthodoxy but the CPP likes its emphasis on order, > > harmony, sense of responsibility, and authority. As the heirs of the > > Mao dynasty, they are seeking support for their position.
> > However, this novel emphasis on Confucian values may be motivated by > > an honest drive to seek a solid foundation in the quicksands of social > > transformation. Hu and Wen are fully aware that Confucian ethics > > imposes reciprocal rights and duties on rulers and citizens. It > > demands obedience to authority, but imposes on the Government the duty > > of moral behaviour in favour of the people, to the point that it > > justifies rebellion against tyranny. They have begun a one-way trip > > away from Marxist ideology. Furthermore, the new generation of Chinese > > leaders believes that their first loyalty is to China and its people, > > not to the CPP. They have a deep sense of mission and responsibility > > rooted in the Confucian ideals of a good ruler -- even if the West > > views them as a despotic autocracy.
> > Confucianism and government
> > Confucius (551-479 BC) is the most influential thinker of China of > > the past 25 centuries. He shaped the culture not only of the "Central > > Kingdom," but also of Korea, Japan, Singapore, Taiwan and Vietnam. The > > canonical texts of Confucianism, the Four Books, including the > > Analects by Confucius, the Book of Mencius, The Great Learning, and > > the Doctrine of the Mean. These are not philosophical treatises with > > the logical rigor of Greek thought, but suggestive thoughts open to > > many interpretations. Confucian orthodoxy today is based on an > > interpretation made by scholars of the Sung Dynasty, in the 10th to > > 13th centuries.
> > Confucianism is a system of personal and social ethics. It does not > > rely upon supernatural arguments or God, although it is not closed to > > transcendence. Confucius simply pleads ignorance about the fate of man > > after death, while insisting on the importance of venerating one's > > forefathers as a sign of filial piety. Confucius would not regard > > himself as a secularist. Secularism disdains man’s spiritual needs, > > but there is nothing in the thinking of Confucius which suppresses > > man's spiritual dimension.
> > Confucianism’s starting point is the unity of the three great > > realities: Heaven, Man, and Earth. The universe obeys its own order > > and laws and ethical behaviour consists precisely in following those > > "natural laws." For Confucius, the evil and disorder that visit human > > beings are a consequence of immorality. In particular, rulers have > > authority because they have received it from a higher power (tiandao) > > by means of a Mandate of Heaven (tianming). What exactly Heaven means > > in Confucian thought is disputed since it is, like many other notions > > of Chinese philosophy, a vague intuition rather than a formal > > metaphysical concept. In any case, it is something more than just > > mechanical laws.
> > The rulers lose the Mandate of Heaven when they fail to behave > > ethically. Then the people can legitimately demand a change in > > government. But so long as the rulers enjoy the Mandate of Heaven, the > > people are obliged to obey and follow docilely the ruler's decrees. > > When Hu Jintao invokes Confucian values he is implicitly renouncing > > both the dictatorship of the proletariat and the tyranny of the > > market, as well as encouraging his fellow citizens to follow the order > > that heavens have given to human nature in order to reach personal > > perfection and social harmony.
> > Like his Greek contemporary Aristotle, Confucius follows an ethics of > > perfection. Human beings must be in harmony with the universe, which > > assumes obedience to laws decreed by heaven. Obedience to the laws of > > nature requires learning them with self-knowledge and study. Knowing > > the laws leads to li, a characteristically Confucian virtue that > > implies the internalization of good social forms. Correct social > > behaviour results from consistency between external social conventions > > and internal personal dispositions. Li is the root of ren, a higher > > virtue, which could be roughly translated as "benevolence": wishing > > the best for everyone. For Confucius, the virtue of ren begins at > > home, with one’s family. From there it spreads in wider ripples to all > > people. Confucian ethics carries a strong domestic flavour: family > > relations are the foundation and model of all social relations. Ren > > implies the practice of zhong (fidelity, loyalty) and of shu (mercy, > > compassion). Benevolence (ren) also leads to the practice of the > > principles of justice and equity, which are at the core of the virtue > > of yi.
> > A virtuous individual reaches moral perfection by seeking in > > everything a proper balance, the virtuous equilibrium of the just > > mean, which could be summarized as "know and respect the mandates of > > Heaven." For Confucius, society must be ruled by virtuous scholars. > > The calling and mission of a virtuous person is to rule others. This > > is not seen as an honour or an opportunity for personal benefit, since > > this should never be in the mind of a person
> Once in disgrace as a lackey of the feudal class, Confucius may rise > again to replace Marx as the guiding spirit of the Communist Party.
> Confucius has returned. In fact he was never far away, not even in the > darkest days of the Cultural Revolution. For years the government > reviled Confucius as a representative of "old ways of thinking", a > lackey of the feudal class and oppressor of slaves. Lin Biao, the > disgraced heir apparent of Mao, was condemned not only as a traitor > but as "a close follower of Confucius". It has always been like this > in Chinese history. In the 3rd century BC, Chin—the first emperor and > unifier of China—wanted to do away with history and tradition so that > he would become the cornerstone of a new China. He ordered the > Confucian classics to be burned and the scholars massacred, much as > Mao Tse-tung did.
> What happened after Chin is happening after Mao: Confucius is making a > comeback. it could hardly be otherwise. China is not China without > Confucius.
> The ideology of the Chinese Communist Party (CCP) is in deep crisis. > Even among Party leaders, it is hard to find a convinced Marxist, even > though a portrait of Mao is still hanging in Tiananmen Square. From a > pragmatic perspective, the CCP needs to justify its grip on power > using the old dynastic rationale: Mao is the founder of a new dynasty > and the CCP is his heir. The CCP is no longer a revolutionary party; > but a political aristocracy that claims a monopoly on power to steer > the country through an economic and social transformation > unprecedented in human history and make it a great power. There are no > obvious alternatives. The history of China in the 20th century has > been so volatile, violent, chaotic and miserable that its citizens > appreciate the relative prosperity and freedom, even if there is room > for much improvement.
> But this leaves the CPP with two great problems: consistency and > solidarity. For 30 years the Party has followed the pragmatic approach > suggested by Deng Xiaoping: "To be rich is to be glorious." Hence it > has followed capitalist development policies. But this has created a > problem of consistency within the Party. The Marxist structures and > slogans remain, but the ideology has evaporated. What is the source, > then, of the regime's legitimacy?
> The other problem is social solidarity. China has the largest number > of millionaires in the world and the companies with greatest market > value. But there are vast differences between the well-developed > coastal regions and the poor interior provinces, and between rural and > urban areas. Corruption is rife and the socialist safety nets of the > 1970s are being undone with nothing to replace them. Demonstrations > and complaints have been increasingly frequent. Can the government > withstand the stormy seas ahead?
> In view of this social turmoil, the Chinese Prime Minister, Hu Jintao, > deliberately revived the ancient sage at the CPP's recent five-year > congress in Beijing. Hu's slogan of the "Three Harmonies" is clearly > Confucian: he-ping (peace in the world), he-jie (reconciliation with > Taiwan), he-xie (social harmony). This is clearly a Confucian > program.
> Ever since Hu Jintao and Wen Jiabao took control of the main political > positions of China at the end of 2002, they have consistently acted as > ruler-scholars at the service of the people, in keeping with the > Confucian ideal of a good ruler. Many of their slogans, such as > "people first", "running the Government at the service of the people", > and "seek harmony in differences," are literal quotations from > Confucius or his follower Mencius.
> The rebirth of Confucian values is everywhere. The Chinese Government > has fostered the creation of Confucius Institutes all over the world > to promote Chinese language and culture; the curricula in schools and > universities pay now more attention to the Chinese classics; it is > becoming fashionable in the media to use expressions with Confucian > undertones. One of the outstanding publishing success stories of the > last few years has been the sale of almost four million copies of a > simplified version of Confucius’s Analects.
> Confucius’ moral and social philosophy goes directly against the > moribund Marxist orthodoxy but the CPP likes its emphasis on order, > harmony, sense of responsibility, and authority. As the heirs of the > Mao dynasty, they are seeking support for their position.
> However, this novel emphasis on Confucian values may be motivated by > an honest drive to seek a solid foundation in the quicksands of social > transformation. Hu and Wen are fully aware that Confucian ethics > imposes reciprocal rights and duties on rulers and citizens. It > demands obedience to authority, but imposes on the Government the duty > of moral behaviour in favour of the people, to the point that it > justifies rebellion against tyranny. They have begun a one-way trip > away from Marxist ideology. Furthermore, the new generation of Chinese > leaders believes that their first loyalty is to China and its people, > not to the CPP. They have a deep sense of mission and responsibility > rooted in the Confucian ideals of a good ruler -- even if the West > views them as a despotic autocracy.
> Confucianism and government
> Confucius (551-479 BC) is the most influential thinker of China of > the past 25 centuries. He shaped the culture not only of the "Central > Kingdom," but also of Korea, Japan, Singapore, Taiwan and Vietnam. The > canonical texts of Confucianism, the Four Books, including the > Analects by Confucius, the Book of Mencius, The Great Learning, and > the Doctrine of the Mean. These are not philosophical treatises with > the logical rigor of Greek thought, but suggestive thoughts open to > many interpretations. Confucian orthodoxy today is based on an > interpretation made by scholars of the Sung Dynasty, in the 10th to > 13th centuries.
> Confucianism is a system of personal and social ethics. It does not > rely upon supernatural arguments or God, although it is not closed to > transcendence. Confucius simply pleads ignorance about the fate of man > after death, while insisting on the importance of venerating one's > forefathers as a sign of filial piety. Confucius would not regard > himself as a secularist. Secularism disdains man’s spiritual needs, > but there is nothing in the thinking of Confucius which suppresses > man's spiritual dimension.
> Confucianism’s starting point is the unity of the three great > realities: Heaven, Man, and Earth. The universe obeys its own order > and laws and ethical behaviour consists precisely in following those > "natural laws." For Confucius, the evil and disorder that visit human > beings are a consequence of immorality. In particular, rulers have > authority because they have received it from a higher power (tiandao) > by means of a Mandate of Heaven (tianming). What exactly Heaven means > in Confucian thought is disputed since it is, like many other notions > of Chinese philosophy, a vague intuition rather than a formal > metaphysical concept. In any case, it is something more than just > mechanical laws.
> The rulers lose the Mandate of Heaven when they fail to behave > ethically. Then the people can legitimately demand a change in > government. But so long as the rulers enjoy the Mandate of Heaven, the > people are obliged to obey and follow docilely the ruler's decrees. > When Hu Jintao invokes Confucian values he is implicitly renouncing > both the dictatorship of the proletariat and the tyranny of the > market, as well as encouraging his fellow citizens to follow the order > that heavens have given to human nature in order to reach personal > perfection and social harmony.
> Like his Greek contemporary Aristotle, Confucius follows an ethics of > perfection. Human beings must be in harmony with the universe, which > assumes obedience to laws decreed by heaven. Obedience to the laws of > nature requires learning them with self-knowledge and study. Knowing > the laws leads to li, a characteristically Confucian virtue that > implies the internalization of good social forms. Correct social > behaviour results from consistency between external social conventions > and internal personal dispositions. Li is the root of ren, a higher > virtue, which could be roughly translated as "benevolence": wishing > the best for everyone. For Confucius, the virtue of ren begins at > home, with one’s family. From there it spreads in wider ripples to all > people. Confucian ethics carries a strong domestic flavour: family > relations are the foundation and model of all social relations. Ren > implies the practice of zhong (fidelity, loyalty) and of shu (mercy, > compassion). Benevolence (ren) also leads to the practice of the > principles of justice and equity, which are at the core of the virtue > of yi.
> A virtuous individual reaches moral perfection by seeking in > everything a proper balance, the virtuous equilibrium of the just > mean, which could be summarized as "know and respect the mandates of > Heaven." For Confucius, society must be ruled by virtuous scholars. > The calling and mission of a virtuous person is to rule others. This > is not seen as an honour or an opportunity for personal benefit, since > this should never be in the mind of a person aspiring to perfection. > It is simply done in obedience to a mandate from Heaven, which a > superior person knows and obeys.
> If the current rehabilitation of Confucianism in China is sincere, it > confirms that the CCP intends to transform itself into a political > aristocracy. It will no longer aim at the dictatorship of the > proletariat, but at rule by the best equipped to govern the nation. In > this it will connect with previous dynasties,
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El asunto del debate ha cambiado a "This is just another daily cut-and-paste troll post by the ugly lesbian Philippino whore abianchen, real name Meichi. Ignore her." de Anti-DabianchenVirus
> On Nov 20, 5:59 am, "abianc...@my-deja.com" <abianc...@my-deja.com> > wrote:
> > China embraces Confucius again
> > Once in disgrace as a lackey of the feudal class, Confucius may rise > > again to replace Marx as the guiding spirit of the Communist Party.
> > Confucius has returned. In fact he was never far away, not even in the > > darkest days of the Cultural Revolution. For years the government > > reviled Confucius as a representative of "old ways of thinking", a > > lackey of the feudal class and oppressor of slaves. Lin Biao, the > > disgraced heir apparent of Mao, was condemned not only as a traitor > > but as "a close follower of Confucius". It has always been like this > > in Chinese history. In the 3rd century BC, Chin—the first emperor and > > unifier of China—wanted to do away with history and tradition so that > > he would become the cornerstone of a new China. He ordered the > > Confucian classics to be burned and the scholars massacred, much as > > Mao Tse-tung did.
> > What happened after Chin is happening after Mao: Confucius is making a > > comeback. it could hardly be otherwise. China is not China without > > Confucius.
> > The ideology of the Chinese Communist Party (CCP) is in deep crisis. > > Even among Party leaders, it is hard to find a convinced Marxist, even > > though a portrait of Mao is still hanging in Tiananmen Square. From a > > pragmatic perspective, the CCP needs to justify its grip on power > > using the old dynastic rationale: Mao is the founder of a new dynasty > > and the CCP is his heir. The CCP is no longer a revolutionary party; > > but a political aristocracy that claims a monopoly on power to steer > > the country through an economic and social transformation > > unprecedented in human history and make it a great power. There are no > > obvious alternatives. The history of China in the 20th century has > > been so volatile, violent, chaotic and miserable that its citizens > > appreciate the relative prosperity and freedom, even if there is room > > for much improvement.
> > But this leaves the CPP with two great problems: consistency and > > solidarity. For 30 years the Party has followed the pragmatic approach > > suggested by Deng Xiaoping: "To be rich is to be glorious." Hence it > > has followed capitalist development policies. But this has created a > > problem of consistency within the Party. The Marxist structures and > > slogans remain, but the ideology has evaporated. What is the source, > > then, of the regime's legitimacy?
> > The other problem is social solidarity. China has the largest number > > of millionaires in the world and the companies with greatest market > > value. But there are vast differences between the well-developed > > coastal regions and the poor interior provinces, and between rural and > > urban areas. Corruption is rife and the socialist safety nets of the > > 1970s are being undone with nothing to replace them. Demonstrations > > and complaints have been increasingly frequent. Can the government > > withstand the stormy seas ahead?
> > In view of this social turmoil, the Chinese Prime Minister, Hu Jintao, > > deliberately revived the ancient sage at the CPP's recent five-year > > congress in Beijing. Hu's slogan of the "Three Harmonies" is clearly > > Confucian: he-ping (peace in the world), he-jie (reconciliation with > > Taiwan), he-xie (social harmony). This is clearly a Confucian > > program.
> > Ever since Hu Jintao and Wen Jiabao took control of the main political > > positions of China at the end of 2002, they have consistently acted as > > ruler-scholars at the service of the people, in keeping with the > > Confucian ideal of a good ruler. Many of their slogans, such as > > "people first", "running the Government at the service of the people", > > and "seek harmony in differences," are literal quotations from > > Confucius or his follower Mencius.
> > The rebirth of Confucian values is everywhere. The Chinese Government > > has fostered the creation of Confucius Institutes all over the world > > to promote Chinese language and culture; the curricula in schools and > > universities pay now more attention to the Chinese classics; it is > > becoming fashionable in the media to use expressions with Confucian > > undertones. One of the outstanding publishing success stories of the > > last few years has been the sale of almost four million copies of a > > simplified version of Confucius’s Analects.
> > Confucius’ moral and social philosophy goes directly against the > > moribund Marxist orthodoxy but the CPP likes its emphasis on order, > > harmony, sense of responsibility, and authority. As the heirs of the > > Mao dynasty, they are seeking support for their position.
> > However, this novel emphasis on Confucian values may be motivated by > > an honest drive to seek a solid foundation in the quicksands of social > > transformation. Hu and Wen are fully aware that Confucian ethics > > imposes reciprocal rights and duties on rulers and citizens. It > > demands obedience to authority, but imposes on the Government the duty > > of moral behaviour in favour of the people, to the point that it > > justifies rebellion against tyranny. They have begun a one-way trip > > away from Marxist ideology. Furthermore, the new generation of Chinese > > leaders believes that their first loyalty is to China and its people, > > not to the CPP. They have a deep sense of mission and responsibility > > rooted in the Confucian ideals of a good ruler -- even if the West > > views them as a despotic autocracy.
> > Confucianism and government
> > Confucius (551-479 BC) is the most influential thinker of China of > > the past 25 centuries. He shaped the culture not only of the "Central > > Kingdom," but also of Korea, Japan, Singapore, Taiwan and Vietnam. The > > canonical texts of Confucianism, the Four Books, including the > > Analects by Confucius, the Book of Mencius, The Great Learning, and > > the Doctrine of the Mean. These are not philosophical treatises with > > the logical rigor of Greek thought, but suggestive thoughts open to > > many interpretations. Confucian orthodoxy today is based on an > > interpretation made by scholars of the Sung Dynasty, in the 10th to > > 13th centuries.
> > Confucianism is a system of personal and social ethics. It does not > > rely upon supernatural arguments or God, although it is not closed to > > transcendence. Confucius simply pleads ignorance about the fate of man > > after death, while insisting on the importance of venerating one's > > forefathers as a sign of filial piety. Confucius would not regard > > himself as a secularist. Secularism disdains man’s spiritual needs, > > but there is nothing in the thinking of Confucius which suppresses > > man's spiritual dimension.
> > Confucianism’s starting point is the unity of the three great > > realities: Heaven, Man, and Earth. The universe obeys its own order > > and laws and ethical behaviour consists precisely in following those > > "natural laws." For Confucius, the evil and disorder that visit human > > beings are a consequence of immorality. In particular, rulers have > > authority because they have received it from a higher power (tiandao) > > by means of a Mandate of Heaven (tianming). What exactly Heaven means > > in Confucian thought is disputed since it is, like many other notions > > of Chinese philosophy, a vague intuition rather than a formal > > metaphysical concept. In any case, it is something more than just > > mechanical laws.
> > The rulers lose the Mandate of Heaven when they fail to behave > > ethically. Then the people can legitimately demand a change in > > government. But so long as the rulers enjoy the Mandate of Heaven, the > > people are obliged to obey and follow docilely the ruler's decrees. > > When Hu Jintao invokes Confucian values he is implicitly renouncing > > both the dictatorship of the proletariat and the tyranny of the > > market, as well as encouraging his fellow citizens to follow the order > > that heavens have given to human nature in order to reach personal > > perfection and social harmony.
> > Like his Greek contemporary Aristotle, Confucius follows an ethics of > > perfection. Human beings must be in harmony with the universe, which > > assumes obedience to laws decreed by heaven. Obedience to the laws of > > nature requires learning them with self-knowledge and study. Knowing > > the laws leads to li, a characteristically Confucian virtue that > > implies the internalization of good social forms. Correct social > > behaviour results from consistency between external social conventions > > and internal personal dispositions. Li is the root of ren, a higher > > virtue, which could be roughly translated as "benevolence": wishing > > the best for everyone. For Confucius, the virtue of ren begins at > > home, with one’s family. From there it spreads in wider ripples to all > > people. Confucian ethics carries a strong domestic flavour: family > > relations are the foundation and model of all social relations. Ren > > implies the practice of zhong (fidelity, loyalty) and of shu (mercy, > > compassion). Benevolence (ren) also leads to the practice of the > > principles of justice and equity, which are at the core of the virtue > > of yi.
> > A virtuous individual reaches moral perfection by seeking in > > everything a proper balance, the virtuous equilibrium of the just > > mean, which could be summarized as "know and respect the mandates of > > Heaven." For Confucius, society must be ruled by virtuous scholars. > > The calling and mission of a virtuous person is to rule others. This > > is not seen as an honour or an opportunity for personal benefit, since > > this should never be in the
> Once in disgrace as a lackey of the feudal class, Confucius may rise > again to replace Marx as the guiding spirit of the Communist Party.
> Confucius has returned. In fact he was never far away, not even in the > darkest days of the Cultural Revolution. For years the government > reviled Confucius as a representative of "old ways of thinking", a > lackey of the feudal class and oppressor of slaves. Lin Biao, the > disgraced heir apparent of Mao, was condemned not only as a traitor > but as "a close follower of Confucius". It has always been like this > in Chinese history. In the 3rd century BC, Chin—the first emperor and > unifier of China—wanted to do away with history and tradition so that > he would become the cornerstone of a new China. He ordered the > Confucian classics to be burned and the scholars massacred, much as > Mao Tse-tung did.
> What happened after Chin is happening after Mao: Confucius is making a > comeback. it could hardly be otherwise. China is not China without > Confucius.
> The ideology of the Chinese Communist Party (CCP) is in deep crisis. > Even among Party leaders, it is hard to find a convinced Marxist, even > though a portrait of Mao is still hanging in Tiananmen Square. From a > pragmatic perspective, the CCP needs to justify its grip on power > using the old dynastic rationale: Mao is the founder of a new dynasty > and the CCP is his heir. The CCP is no longer a revolutionary party; > but a political aristocracy that claims a monopoly on power to steer > the country through an economic and social transformation > unprecedented in human history and make it a great power. There are no > obvious alternatives. The history of China in the 20th century has > been so volatile, violent, chaotic and miserable that its citizens > appreciate the relative prosperity and freedom, even if there is room > for much improvement.
> But this leaves the CPP with two great problems: consistency and > solidarity. For 30 years the Party has followed the pragmatic approach > suggested by Deng Xiaoping: "To be rich is to be glorious." Hence it > has followed capitalist development policies. But this has created a > problem of consistency within the Party. The Marxist structures and > slogans remain, but the ideology has evaporated. What is the source, > then, of the regime's legitimacy?
> The other problem is social solidarity. China has the largest number > of millionaires in the world and the companies with greatest market > value. But there are vast differences between the well-developed > coastal regions and the poor interior provinces, and between rural and > urban areas. Corruption is rife and the socialist safety nets of the > 1970s are being undone with nothing to replace them. Demonstrations > and complaints have been increasingly frequent. Can the government > withstand the stormy seas ahead?
> In view of this social turmoil, the Chinese Prime Minister, Hu Jintao, > deliberately revived the ancient sage at the CPP's recent five-year > congress in Beijing. Hu's slogan of the "Three Harmonies" is clearly > Confucian: he-ping (peace in the world), he-jie (reconciliation with > Taiwan), he-xie (social harmony). This is clearly a Confucian > program.
> Ever since Hu Jintao and Wen Jiabao took control of the main political > positions of China at the end of 2002, they have consistently acted as > ruler-scholars at the service of the people, in keeping with the > Confucian ideal of a good ruler. Many of their slogans, such as > "people first", "running the Government at the service of the people", > and "seek harmony in differences," are literal quotations from > Confucius or his follower Mencius.
> The rebirth of Confucian values is everywhere. The Chinese Government > has fostered the creation of Confucius Institutes all over the world > to promote Chinese language and culture; the curricula in schools and > universities pay now more attention to the Chinese classics; it is > becoming fashionable in the media to use expressions with Confucian > undertones. One of the outstanding publishing success stories of the > last few years has been the sale of almost four million copies of a > simplified version of Confucius’s Analects.
> Confucius’ moral and social philosophy goes directly against the > moribund Marxist orthodoxy but the CPP likes its emphasis on order, > harmony, sense of responsibility, and authority. As the heirs of the > Mao dynasty, they are seeking support for their position.
> However, this novel emphasis on Confucian values may be motivated by > an honest drive to seek a solid foundation in the quicksands of social > transformation. Hu and Wen are fully aware that Confucian ethics > imposes reciprocal rights and duties on rulers and citizens. It > demands obedience to authority, but imposes on the Government the duty > of moral behaviour in favour of the people, to the point that it > justifies rebellion against tyranny. They have begun a one-way trip > away from Marxist ideology. Furthermore, the new generation of Chinese > leaders believes that their first loyalty is to China and its people, > not to the CPP. They have a deep sense of mission and responsibility > rooted in the Confucian ideals of a good ruler -- even if the West > views them as a despotic autocracy.
> Confucianism and government
> Confucius (551-479 BC) is the most influential thinker of China of > the past 25 centuries. He shaped the culture not only of the "Central > Kingdom," but also of Korea, Japan, Singapore, Taiwan and Vietnam. The > canonical texts of Confucianism, the Four Books, including the > Analects by Confucius, the Book of Mencius, The Great Learning, and > the Doctrine of the Mean. These are not philosophical treatises with > the logical rigor of Greek thought, but suggestive thoughts open to > many interpretations. Confucian orthodoxy today is based on an > interpretation made by scholars of the Sung Dynasty, in the 10th to > 13th centuries.
> Confucianism is a system of personal and social ethics. It does not > rely upon supernatural arguments or God, although it is not closed to > transcendence. Confucius simply pleads ignorance about the fate of man > after death, while insisting on the importance of venerating one's > forefathers as a sign of filial piety. Confucius would not regard > himself as a secularist. Secularism disdains man’s spiritual needs, > but there is nothing in the thinking of Confucius which suppresses > man's spiritual dimension.
> Confucianism’s starting point is the unity of the three great > realities: Heaven, Man, and Earth. The universe obeys its own order > and laws and ethical behaviour consists precisely in following those > "natural laws." For Confucius, the evil and disorder that visit human > beings are a consequence of immorality. In particular, rulers have > authority because they have received it from a higher power (tiandao) > by means of a Mandate of Heaven (tianming). What exactly Heaven means > in Confucian thought is disputed since it is, like many other notions > of Chinese philosophy, a vague intuition rather than a formal > metaphysical concept. In any case, it is something more than just > mechanical laws.
> The rulers lose the Mandate of Heaven when they fail to behave > ethically. Then the people can legitimately demand a change in > government. But so long as the rulers enjoy the Mandate of Heaven, the > people are obliged to obey and follow docilely the ruler's decrees. > When Hu Jintao invokes Confucian values he is implicitly renouncing > both the dictatorship of the proletariat and the tyranny of the > market, as well as encouraging his fellow citizens to follow the order > that heavens have given to human nature in order to reach personal > perfection and social harmony.
> Like his Greek contemporary Aristotle, Confucius follows an ethics of > perfection. Human beings must be in harmony with the universe, which > assumes obedience to laws decreed by heaven. Obedience to the laws of > nature requires learning them with self-knowledge and study. Knowing > the laws leads to li, a characteristically Confucian virtue that > implies the internalization of good social forms. Correct social > behaviour results from consistency between external social conventions > and internal personal dispositions. Li is the root of ren, a higher > virtue, which could be roughly translated as "benevolence": wishing > the best for everyone. For Confucius, the virtue of ren begins at > home, with one’s family. From there it spreads in wider ripples to all > people. Confucian ethics carries a strong domestic flavour: family > relations are the foundation and model of all social relations. Ren > implies the practice of zhong (fidelity, loyalty) and of shu (mercy, > compassion). Benevolence (ren) also leads to the practice of the > principles of justice and equity, which are at the core of the virtue > of yi.
> A virtuous individual reaches moral perfection by seeking in > everything a proper balance, the virtuous equilibrium of the just > mean, which could be summarized as "know and respect the mandates of > Heaven." For Confucius, society must be ruled by virtuous scholars. > The calling and mission of a virtuous person is to rule others. This > is not seen as an honour or an opportunity for personal benefit, since > this should never be in the mind of a person aspiring to perfection. > It is simply done in obedience to a mandate from Heaven, which a > superior person knows and obeys.
> If the current rehabilitation of Confucianism in China is sincere, it > confirms that the CCP intends to transform itself into a political > aristocracy. It will no longer aim at the dictatorship of the > proletariat, but at rule by the best equipped to govern the nation. In > this it will connect with previous dynasties,
No dispones del permiso necesario para enviar entradas.
El asunto del debate ha cambiado a "This is just another daily cut-and-paste troll post by the ugly lesbian Philippino whore abianchen, real name Meichi. Ignore her." de Anti-DabianchenVirus
> On Nov 20, 5:59 am, "abianc...@my-deja.com" <abianc...@my-deja.com> > wrote:
> > China embraces Confucius again
> > Once in disgrace as a lackey of the feudal class, Confucius may rise > > again to replace Marx as the guiding spirit of the Communist Party.
> > Confucius has returned. In fact he was never far away, not even in the > > darkest days of the Cultural Revolution. For years the government > > reviled Confucius as a representative of "old ways of thinking", a > > lackey of the feudal class and oppressor of slaves. Lin Biao, the > > disgraced heir apparent of Mao, was condemned not only as a traitor > > but as "a close follower of Confucius". It has always been like this > > in Chinese history. In the 3rd century BC, Chin—the first emperor and > > unifier of China—wanted to do away with history and tradition so that > > he would become the cornerstone of a new China. He ordered the > > Confucian classics to be burned and the scholars massacred, much as > > Mao Tse-tung did.
> > What happened after Chin is happening after Mao: Confucius is making a > > comeback. it could hardly be otherwise. China is not China without > > Confucius.
> > The ideology of the Chinese Communist Party (CCP) is in deep crisis. > > Even among Party leaders, it is hard to find a convinced Marxist, even > > though a portrait of Mao is still hanging in Tiananmen Square. From a > > pragmatic perspective, the CCP needs to justify its grip on power > > using the old dynastic rationale: Mao is the founder of a new dynasty > > and the CCP is his heir. The CCP is no longer a revolutionary party; > > but a political aristocracy that claims a monopoly on power to steer > > the country through an economic and social transformation > > unprecedented in human history and make it a great power. There are no > > obvious alternatives. The history of China in the 20th century has > > been so volatile, violent, chaotic and miserable that its citizens > > appreciate the relative prosperity and freedom, even if there is room > > for much improvement.
> > But this leaves the CPP with two great problems: consistency and > > solidarity. For 30 years the Party has followed the pragmatic approach > > suggested by Deng Xiaoping: "To be rich is to be glorious." Hence it > > has followed capitalist development policies. But this has created a > > problem of consistency within the Party. The Marxist structures and > > slogans remain, but the ideology has evaporated. What is the source, > > then, of the regime's legitimacy?
> > The other problem is social solidarity. China has the largest number > > of millionaires in the world and the companies with greatest market > > value. But there are vast differences between the well-developed > > coastal regions and the poor interior provinces, and between rural and > > urban areas. Corruption is rife and the socialist safety nets of the > > 1970s are being undone with nothing to replace them. Demonstrations > > and complaints have been increasingly frequent. Can the government > > withstand the stormy seas ahead?
> > In view of this social turmoil, the Chinese Prime Minister, Hu Jintao, > > deliberately revived the ancient sage at the CPP's recent five-year > > congress in Beijing. Hu's slogan of the "Three Harmonies" is clearly > > Confucian: he-ping (peace in the world), he-jie (reconciliation with > > Taiwan), he-xie (social harmony). This is clearly a Confucian > > program.
> > Ever since Hu Jintao and Wen Jiabao took control of the main political > > positions of China at the end of 2002, they have consistently acted as > > ruler-scholars at the service of the people, in keeping with the > > Confucian ideal of a good ruler. Many of their slogans, such as > > "people first", "running the Government at the service of the people", > > and "seek harmony in differences," are literal quotations from > > Confucius or his follower Mencius.
> > The rebirth of Confucian values is everywhere. The Chinese Government > > has fostered the creation of Confucius Institutes all over the world > > to promote Chinese language and culture; the curricula in schools and > > universities pay now more attention to the Chinese classics; it is > > becoming fashionable in the media to use expressions with Confucian > > undertones. One of the outstanding publishing success stories of the > > last few years has been the sale of almost four million copies of a > > simplified version of Confucius’s Analects.
> > Confucius’ moral and social philosophy goes directly against the > > moribund Marxist orthodoxy but the CPP likes its emphasis on order, > > harmony, sense of responsibility, and authority. As the heirs of the > > Mao dynasty, they are seeking support for their position.
> > However, this novel emphasis on Confucian values may be motivated by > > an honest drive to seek a solid foundation in the quicksands of social > > transformation. Hu and Wen are fully aware that Confucian ethics > > imposes reciprocal rights and duties on rulers and citizens. It > > demands obedience to authority, but imposes on the Government the duty > > of moral behaviour in favour of the people, to the point that it > > justifies rebellion against tyranny. They have begun a one-way trip > > away from Marxist ideology. Furthermore, the new generation of Chinese > > leaders believes that their first loyalty is to China and its people, > > not to the CPP. They have a deep sense of mission and responsibility > > rooted in the Confucian ideals of a good ruler -- even if the West > > views them as a despotic autocracy.
> > Confucianism and government
> > Confucius (551-479 BC) is the most influential thinker of China of > > the past 25 centuries. He shaped the culture not only of the "Central > > Kingdom," but also of Korea, Japan, Singapore, Taiwan and Vietnam. The > > canonical texts of Confucianism, the Four Books, including the > > Analects by Confucius, the Book of Mencius, The Great Learning, and > > the Doctrine of the Mean. These are not philosophical treatises with > > the logical rigor of Greek thought, but suggestive thoughts open to > > many interpretations. Confucian orthodoxy today is based on an > > interpretation made by scholars of the Sung Dynasty, in the 10th to > > 13th centuries.
> > Confucianism is a system of personal and social ethics. It does not > > rely upon supernatural arguments or God, although it is not closed to > > transcendence. Confucius simply pleads ignorance about the fate of man > > after death, while insisting on the importance of venerating one's > > forefathers as a sign of filial piety. Confucius would not regard > > himself as a secularist. Secularism disdains man’s spiritual needs, > > but there is nothing in the thinking of Confucius which suppresses > > man's spiritual dimension.
> > Confucianism’s starting point is the unity of the three great > > realities: Heaven, Man, and Earth. The universe obeys its own order > > and laws and ethical behaviour consists precisely in following those > > "natural laws." For Confucius, the evil and disorder that visit human > > beings are a consequence of immorality. In particular, rulers have > > authority because they have received it from a higher power (tiandao) > > by means of a Mandate of Heaven (tianming). What exactly Heaven means > > in Confucian thought is disputed since it is, like many other notions > > of Chinese philosophy, a vague intuition rather than a formal > > metaphysical concept. In any case, it is something more than just > > mechanical laws.
> > The rulers lose the Mandate of Heaven when they fail to behave > > ethically. Then the people can legitimately demand a change in > > government. But so long as the rulers enjoy the Mandate of Heaven, the > > people are obliged to obey and follow docilely the ruler's decrees. > > When Hu Jintao invokes Confucian values he is implicitly renouncing > > both the dictatorship of the proletariat and the tyranny of the > > market, as well as encouraging his fellow citizens to follow the order > > that heavens have given to human nature in order to reach personal > > perfection and social harmony.
> > Like his Greek contemporary Aristotle, Confucius follows an ethics of > > perfection. Human beings must be in harmony with the universe, which > > assumes obedience to laws decreed by heaven. Obedience to the laws of > > nature requires learning them with self-knowledge and study. Knowing > > the laws leads to li, a characteristically Confucian virtue that > > implies the internalization of good social forms. Correct social > > behaviour results from consistency between external social conventions > > and internal personal dispositions. Li is the root of ren, a higher > > virtue, which could be roughly translated as "benevolence": wishing > > the best for everyone. For Confucius, the virtue of ren begins at > > home, with one’s family. From there it spreads in wider ripples to all > > people. Confucian ethics carries a strong domestic flavour: family > > relations are the foundation and model of all social relations. Ren > > implies the practice of zhong (fidelity, loyalty) and of shu (mercy, > > compassion). Benevolence (ren) also leads to the practice of the > > principles of justice and equity, which are at the core of the virtue > > of yi.
> > A virtuous individual reaches moral perfection by seeking in > > everything a proper balance, the virtuous equilibrium of the just > > mean, which could be summarized as "know and respect the mandates of > > Heaven." For Confucius, society must be ruled by virtuous scholars. > > The calling and mission of a virtuous person is to rule others. This > > is not seen as an honour or an opportunity for personal benefit, since > > this should never be in the mind of
> Once in disgrace as a lackey of the feudal class, Confucius may rise > again to replace Marx as the guiding spirit of the Communist Party.
> Confucius has returned. In fact he was never far away, not even in the > darkest days of the Cultural Revolution. For years the government > reviled Confucius as a representative of "old ways of thinking", a > lackey of the feudal class and oppressor of slaves. Lin Biao, the > disgraced heir apparent of Mao, was condemned not only as a traitor > but as "a close follower of Confucius". It has always been like this > in Chinese history. In the 3rd century BC, Chin—the first emperor and > unifier of China—wanted to do away with history and tradition so that > he would become the cornerstone of a new China. He ordered the > Confucian classics to be burned and the scholars massacred, much as > Mao Tse-tung did.
> What happened after Chin is happening after Mao: Confucius is making a > comeback. it could hardly be otherwise. China is not China without > Confucius.
> The ideology of the Chinese Communist Party (CCP) is in deep crisis. > Even among Party leaders, it is hard to find a convinced Marxist, even > though a portrait of Mao is still hanging in Tiananmen Square. From a > pragmatic perspective, the CCP needs to justify its grip on power > using the old dynastic rationale: Mao is the founder of a new dynasty > and the CCP is his heir. The CCP is no longer a revolutionary party; > but a political aristocracy that claims a monopoly on power to steer > the country through an economic and social transformation > unprecedented in human history and make it a great power. There are no > obvious alternatives. The history of China in the 20th century has > been so volatile, violent, chaotic and miserable that its citizens > appreciate the relative prosperity and freedom, even if there is room > for much improvement.
> But this leaves the CPP with two great problems: consistency and > solidarity. For 30 years the Party has followed the pragmatic approach > suggested by Deng Xiaoping: "To be rich is to be glorious." Hence it > has followed capitalist development policies. But this has created a > problem of consistency within the Party. The Marxist structures and > slogans remain, but the ideology has evaporated. What is the source, > then, of the regime's legitimacy?
> The other problem is social solidarity. China has the largest number > of millionaires in the world and the companies with greatest market > value. But there are vast differences between the well-developed > coastal regions and the poor interior provinces, and between rural and > urban areas. Corruption is rife and the socialist safety nets of the > 1970s are being undone with nothing to replace them. Demonstrations > and complaints have been increasingly frequent. Can the government > withstand the stormy seas ahead?
> In view of this social turmoil, the Chinese Prime Minister, Hu Jintao, > deliberately revived the ancient sage at the CPP's recent five-year > congress in Beijing. Hu's slogan of the "Three Harmonies" is clearly > Confucian: he-ping (peace in the world), he-jie (reconciliation with > Taiwan), he-xie (social harmony). This is clearly a Confucian > program.
> Ever since Hu Jintao and Wen Jiabao took control of the main political > positions of China at the end of 2002, they have consistently acted as > ruler-scholars at the service of the people, in keeping with the > Confucian ideal of a good ruler. Many of their slogans, such as > "people first", "running the Government at the service of the people", > and "seek harmony in differences," are literal quotations from > Confucius or his follower Mencius.
> The rebirth of Confucian values is everywhere. The Chinese Government > has fostered the creation of Confucius Institutes all over the world > to promote Chinese language and culture; the curricula in schools and > universities pay now more attention to the Chinese classics; it is > becoming fashionable in the media to use expressions with Confucian > undertones. One of the outstanding publishing success stories of the > last few years has been the sale of almost four million copies of a > simplified version of Confucius’s Analects.
> Confucius’ moral and social philosophy goes directly against the > moribund Marxist orthodoxy but the CPP likes its emphasis on order, > harmony, sense of responsibility, and authority. As the heirs of the > Mao dynasty, they are seeking support for their position.
> However, this novel emphasis on Confucian values may be motivated by > an honest drive to seek a solid foundation in the quicksands of social > transformation. Hu and Wen are fully aware that Confucian ethics > imposes reciprocal rights and duties on rulers and citizens. It > demands obedience to authority, but imposes on the Government the duty > of moral behaviour in favour of the people, to the point that it > justifies rebellion against tyranny. They have begun a one-way trip > away from Marxist ideology. Furthermore, the new generation of Chinese > leaders believes that their first loyalty is to China and its people, > not to the CPP. They have a deep sense of mission and responsibility > rooted in the Confucian ideals of a good ruler -- even if the West > views them as a despotic autocracy.
> Confucianism and government
> Confucius (551-479 BC) is the most influential thinker of China of > the past 25 centuries. He shaped the culture not only of the "Central > Kingdom," but also of Korea, Japan, Singapore, Taiwan and Vietnam. The > canonical texts of Confucianism, the Four Books, including the > Analects by Confucius, the Book of Mencius, The Great Learning, and > the Doctrine of the Mean. These are not philosophical treatises with > the logical rigor of Greek thought, but suggestive thoughts open to > many interpretations. Confucian orthodoxy today is based on an > interpretation made by scholars of the Sung Dynasty, in the 10th to > 13th centuries.
> Confucianism is a system of personal and social ethics. It does not > rely upon supernatural arguments or God, although it is not closed to > transcendence. Confucius simply pleads ignorance about the fate of man > after death, while insisting on the importance of venerating one's > forefathers as a sign of filial piety. Confucius would not regard > himself as a secularist. Secularism disdains man’s spiritual needs, > but there is nothing in the thinking of Confucius which suppresses > man's spiritual dimension.
> Confucianism’s starting point is the unity of the three great > realities: Heaven, Man, and Earth. The universe obeys its own order > and laws and ethical behaviour consists precisely in following those > "natural laws." For Confucius, the evil and disorder that visit human > beings are a consequence of immorality. In particular, rulers have > authority because they have received it from a higher power (tiandao) > by means of a Mandate of Heaven (tianming). What exactly Heaven means > in Confucian thought is disputed since it is, like many other notions > of Chinese philosophy, a vague intuition rather than a formal > metaphysical concept. In any case, it is something more than just > mechanical laws.
> The rulers lose the Mandate of Heaven when they fail to behave > ethically. Then the people can legitimately demand a change in > government. But so long as the rulers enjoy the Mandate of Heaven, the > people are obliged to obey and follow docilely the ruler's decrees. > When Hu Jintao invokes Confucian values he is implicitly renouncing > both the dictatorship of the proletariat and the tyranny of the > market, as well as encouraging his fellow citizens to follow the order > that heavens have given to human nature in order to reach personal > perfection and social harmony.
> Like his Greek contemporary Aristotle, Confucius follows an ethics of > perfection. Human beings must be in harmony with the universe, which > assumes obedience to laws decreed by heaven. Obedience to the laws of > nature requires learning them with self-knowledge and study. Knowing > the laws leads to li, a characteristically Confucian virtue that > implies the internalization of good social forms. Correct social > behaviour results from consistency between external social conventions > and internal personal dispositions. Li is the root of ren, a higher > virtue, which could be roughly translated as "benevolence": wishing > the best for everyone. For Confucius, the virtue of ren begins at > home, with one’s family. From there it spreads in wider ripples to all > people. Confucian ethics carries a strong domestic flavour: family > relations are the foundation and model of all social relations. Ren > implies the practice of zhong (fidelity, loyalty) and of shu (mercy, > compassion). Benevolence (ren) also leads to the practice of the > principles of justice and equity, which are at the core of the virtue > of yi.
> A virtuous individual reaches moral perfection by seeking in > everything a proper balance, the virtuous equilibrium of the just > mean, which could be summarized as "know and respect the mandates of > Heaven." For Confucius, society must be ruled by virtuous scholars. > The calling and mission of a virtuous person is to rule others. This > is not seen as an honour or an opportunity for personal benefit, since > this should never be in the mind of a person aspiring to perfection. > It is simply done in obedience to a mandate from Heaven, which a > superior person knows and obeys.
> If the current rehabilitation of Confucianism in China is sincere, it > confirms that the CCP intends to transform itself into a political > aristocracy. It will no longer aim at the dictatorship of the > proletariat, but at rule by the best equipped to govern the nation. In > this it will connect with previous dynasties,
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El asunto del debate ha cambiado a "This is just another daily cut-and-paste troll post by the ugly lesbian Philippino whore abianchen, a.k.a. Meichi. Ignore her." de Anti-DabianchenVirus
> On Nov 20, 5:59 am, "abianc...@my-deja.com" <abianc...@my-deja.com> > wrote:
> > China embraces Confucius again
> > Once in disgrace as a lackey of the feudal class, Confucius may rise > > again to replace Marx as the guiding spirit of the Communist Party.
> > Confucius has returned. In fact he was never far away, not even in the > > darkest days of the Cultural Revolution. For years the government > > reviled Confucius as a representative of "old ways of thinking", a > > lackey of the feudal class and oppressor of slaves. Lin Biao, the > > disgraced heir apparent of Mao, was condemned not only as a traitor > > but as "a close follower of Confucius". It has always been like this > > in Chinese history. In the 3rd century BC, Chin—the first emperor and > > unifier of China—wanted to do away with history and tradition so that > > he would become the cornerstone of a new China. He ordered the > > Confucian classics to be burned and the scholars massacred, much as > > Mao Tse-tung did.
> > What happened after Chin is happening after Mao: Confucius is making a > > comeback. it could hardly be otherwise. China is not China without > > Confucius.
> > The ideology of the Chinese Communist Party (CCP) is in deep crisis. > > Even among Party leaders, it is hard to find a convinced Marxist, even > > though a portrait of Mao is still hanging in Tiananmen Square. From a > > pragmatic perspective, the CCP needs to justify its grip on power > > using the old dynastic rationale: Mao is the founder of a new dynasty > > and the CCP is his heir. The CCP is no longer a revolutionary party; > > but a political aristocracy that claims a monopoly on power to steer > > the country through an economic and social transformation > > unprecedented in human history and make it a great power. There are no > > obvious alternatives. The history of China in the 20th century has > > been so volatile, violent, chaotic and miserable that its citizens > > appreciate the relative prosperity and freedom, even if there is room > > for much improvement.
> > But this leaves the CPP with two great problems: consistency and > > solidarity. For 30 years the Party has followed the pragmatic approach > > suggested by Deng Xiaoping: "To be rich is to be glorious." Hence it > > has followed capitalist development policies. But this has created a > > problem of consistency within the Party. The Marxist structures and > > slogans remain, but the ideology has evaporated. What is the source, > > then, of the regime's legitimacy?
> > The other problem is social solidarity. China has the largest number > > of millionaires in the world and the companies with greatest market > > value. But there are vast differences between the well-developed > > coastal regions and the poor interior provinces, and between rural and > > urban areas. Corruption is rife and the socialist safety nets of the > > 1970s are being undone with nothing to replace them. Demonstrations > > and complaints have been increasingly frequent. Can the government > > withstand the stormy seas ahead?
> > In view of this social turmoil, the Chinese Prime Minister, Hu Jintao, > > deliberately revived the ancient sage at the CPP's recent five-year > > congress in Beijing. Hu's slogan of the "Three Harmonies" is clearly > > Confucian: he-ping (peace in the world), he-jie (reconciliation with > > Taiwan), he-xie (social harmony). This is clearly a Confucian > > program.
> > Ever since Hu Jintao and Wen Jiabao took control of the main political > > positions of China at the end of 2002, they have consistently acted as > > ruler-scholars at the service of the people, in keeping with the > > Confucian ideal of a good ruler. Many of their slogans, such as > > "people first", "running the Government at the service of the people", > > and "seek harmony in differences," are literal quotations from > > Confucius or his follower Mencius.
> > The rebirth of Confucian values is everywhere. The Chinese Government > > has fostered the creation of Confucius Institutes all over the world > > to promote Chinese language and culture; the curricula in schools and > > universities pay now more attention to the Chinese classics; it is > > becoming fashionable in the media to use expressions with Confucian > > undertones. One of the outstanding publishing success stories of the > > last few years has been the sale of almost four million copies of a > > simplified version of Confucius’s Analects.
> > Confucius’ moral and social philosophy goes directly against the > > moribund Marxist orthodoxy but the CPP likes its emphasis on order, > > harmony, sense of responsibility, and authority. As the heirs of the > > Mao dynasty, they are seeking support for their position.
> > However, this novel emphasis on Confucian values may be motivated by > > an honest drive to seek a solid foundation in the quicksands of social > > transformation. Hu and Wen are fully aware that Confucian ethics > > imposes reciprocal rights and duties on rulers and citizens. It > > demands obedience to authority, but imposes on the Government the duty > > of moral behaviour in favour of the people, to the point that it > > justifies rebellion against tyranny. They have begun a one-way trip > > away from Marxist ideology. Furthermore, the new generation of Chinese > > leaders believes that their first loyalty is to China and its people, > > not to the CPP. They have a deep sense of mission and responsibility > > rooted in the Confucian ideals of a good ruler -- even if the West > > views them as a despotic autocracy.
> > Confucianism and government
> > Confucius (551-479 BC) is the most influential thinker of China of > > the past 25 centuries. He shaped the culture not only of the "Central > > Kingdom," but also of Korea, Japan, Singapore, Taiwan and Vietnam. The > > canonical texts of Confucianism, the Four Books, including the > > Analects by Confucius, the Book of Mencius, The Great Learning, and > > the Doctrine of the Mean. These are not philosophical treatises with > > the logical rigor of Greek thought, but suggestive thoughts open to > > many interpretations. Confucian orthodoxy today is based on an > > interpretation made by scholars of the Sung Dynasty, in the 10th to > > 13th centuries.
> > Confucianism is a system of personal and social ethics. It does not > > rely upon supernatural arguments or God, although it is not closed to > > transcendence. Confucius simply pleads ignorance about the fate of man > > after death, while insisting on the importance of venerating one's > > forefathers as a sign of filial piety. Confucius would not regard > > himself as a secularist. Secularism disdains man’s spiritual needs, > > but there is nothing in the thinking of Confucius which suppresses > > man's spiritual dimension.
> > Confucianism’s starting point is the unity of the three great > > realities: Heaven, Man, and Earth. The universe obeys its own order > > and laws and ethical behaviour consists precisely in following those > > "natural laws." For Confucius, the evil and disorder that visit human > > beings are a consequence of immorality. In particular, rulers have > > authority because they have received it from a higher power (tiandao) > > by means of a Mandate of Heaven (tianming). What exactly Heaven means > > in Confucian thought is disputed since it is, like many other notions > > of Chinese philosophy, a vague intuition rather than a formal > > metaphysical concept. In any case, it is something more than just > > mechanical laws.
> > The rulers lose the Mandate of Heaven when they fail to behave > > ethically. Then the people can legitimately demand a change in > > government. But so long as the rulers enjoy the Mandate of Heaven, the > > people are obliged to obey and follow docilely the ruler's decrees. > > When Hu Jintao invokes Confucian values he is implicitly renouncing > > both the dictatorship of the proletariat and the tyranny of the > > market, as well as encouraging his fellow citizens to follow the order > > that heavens have given to human nature in order to reach personal > > perfection and social harmony.
> > Like his Greek contemporary Aristotle, Confucius follows an ethics of > > perfection. Human beings must be in harmony with the universe, which > > assumes obedience to laws decreed by heaven. Obedience to the laws of > > nature requires learning them with self-knowledge and study. Knowing > > the laws leads to li, a characteristically Confucian virtue that > > implies the internalization of good social forms. Correct social > > behaviour results from consistency between external social conventions > > and internal personal dispositions. Li is the root of ren, a higher > > virtue, which could be roughly translated as "benevolence": wishing > > the best for everyone. For Confucius, the virtue of ren begins at > > home, with one’s family. From there it spreads in wider ripples to all > > people. Confucian ethics carries a strong domestic flavour: family > > relations are the foundation and model of all social relations. Ren > > implies the practice of zhong (fidelity, loyalty) and of shu (mercy, > > compassion). Benevolence (ren) also leads to the practice of the > > principles of justice and equity, which are at the core of the virtue > > of yi.
> > A virtuous individual reaches moral perfection by seeking in > > everything a proper balance, the virtuous equilibrium of the just > > mean, which could be summarized as "know and respect the mandates of > > Heaven." For Confucius, society must be ruled by virtuous scholars. > > The calling and mission of a virtuous person is to rule others. This > > is not seen as an honour or an opportunity for personal benefit, since > > this should never be in the mind
> Once in disgrace as a lackey of the feudal class, Confucius may rise > again to replace Marx as the guiding spirit of the Communist Party.
> Confucius has returned. In fact he was never far away, not even in the > darkest days of the Cultural Revolution. For years the government > reviled Confucius as a representative of "old ways of thinking", a > lackey of the feudal class and oppressor of slaves. Lin Biao, the > disgraced heir apparent of Mao, was condemned not only as a traitor > but as "a close follower of Confucius". It has always been like this > in Chinese history. In the 3rd century BC, Chin—the first emperor and > unifier of China—wanted to do away with history and tradition so that > he would become the cornerstone of a new China. He ordered the > Confucian classics to be burned and the scholars massacred, much as > Mao Tse-tung did.
> What happened after Chin is happening after Mao: Confucius is making a > comeback. it could hardly be otherwise. China is not China without > Confucius.
> The ideology of the Chinese Communist Party (CCP) is in deep crisis. > Even among Party leaders, it is hard to find a convinced Marxist, even > though a portrait of Mao is still hanging in Tiananmen Square. From a > pragmatic perspective, the CCP needs to justify its grip on power > using the old dynastic rationale: Mao is the founder of a new dynasty > and the CCP is his heir. The CCP is no longer a revolutionary party; > but a political aristocracy that claims a monopoly on power to steer > the country through an economic and social transformation > unprecedented in human history and make it a great power. There are no > obvious alternatives. The history of China in the 20th century has > been so volatile, violent, chaotic and miserable that its citizens > appreciate the relative prosperity and freedom, even if there is room > for much improvement.
> But this leaves the CPP with two great problems: consistency and > solidarity. For 30 years the Party has followed the pragmatic approach > suggested by Deng Xiaoping: "To be rich is to be glorious." Hence it > has followed capitalist development policies. But this has created a > problem of consistency within the Party. The Marxist structures and > slogans remain, but the ideology has evaporated. What is the source, > then, of the regime's legitimacy?
> The other problem is social solidarity. China has the largest number > of millionaires in the world and the companies with greatest market > value. But there are vast differences between the well-developed > coastal regions and the poor interior provinces, and between rural and > urban areas. Corruption is rife and the socialist safety nets of the > 1970s are being undone with nothing to replace them. Demonstrations > and complaints have been increasingly frequent. Can the government > withstand the stormy seas ahead?
> In view of this social turmoil, the Chinese Prime Minister, Hu Jintao, > deliberately revived the ancient sage at the CPP's recent five-year > congress in Beijing. Hu's slogan of the "Three Harmonies" is clearly > Confucian: he-ping (peace in the world), he-jie (reconciliation with > Taiwan), he-xie (social harmony). This is clearly a Confucian > program.
> Ever since Hu Jintao and Wen Jiabao took control of the main political > positions of China at the end of 2002, they have consistently acted as > ruler-scholars at the service of the people, in keeping with the > Confucian ideal of a good ruler. Many of their slogans, such as > "people first", "running the Government at the service of the people", > and "seek harmony in differences," are literal quotations from > Confucius or his follower Mencius.
> The rebirth of Confucian values is everywhere. The Chinese Government > has fostered the creation of Confucius Institutes all over the world > to promote Chinese language and culture; the curricula in schools and > universities pay now more attention to the Chinese classics; it is > becoming fashionable in the media to use expressions with Confucian > undertones. One of the outstanding publishing success stories of the > last few years has been the sale of almost four million copies of a > simplified version of Confucius’s Analects.
> Confucius’ moral and social philosophy goes directly against the > moribund Marxist orthodoxy but the CPP likes its emphasis on order, > harmony, sense of responsibility, and authority. As the heirs of the > Mao dynasty, they are seeking support for their position.
> However, this novel emphasis on Confucian values may be motivated by > an honest drive to seek a solid foundation in the quicksands of social > transformation. Hu and Wen are fully aware that Confucian ethics > imposes reciprocal rights and duties on rulers and citizens. It > demands obedience to authority, but imposes on the Government the duty > of moral behaviour in favour of the people, to the point that it > justifies rebellion against tyranny. They have begun a one-way trip > away from Marxist ideology. Furthermore, the new generation of Chinese > leaders believes that their first loyalty is to China and its people, > not to the CPP. They have a deep sense of mission and responsibility > rooted in the Confucian ideals of a good ruler -- even if the West > views them as a despotic autocracy.
> Confucianism and government
> Confucius (551-479 BC) is the most influential thinker of China of > the past 25 centuries. He shaped the culture not only of the "Central > Kingdom," but also of Korea, Japan, Singapore, Taiwan and Vietnam. The > canonical texts of Confucianism, the Four Books, including the > Analects by Confucius, the Book of Mencius, The Great Learning, and > the Doctrine of the Mean. These are not philosophical treatises with > the logical rigor of Greek thought, but suggestive thoughts open to > many interpretations. Confucian orthodoxy today is based on an > interpretation made by scholars of the Sung Dynasty, in the 10th to > 13th centuries.
> Confucianism is a system of personal and social ethics. It does not > rely upon supernatural arguments or God, although it is not closed to > transcendence. Confucius simply pleads ignorance about the fate of man > after death, while insisting on the importance of venerating one's > forefathers as a sign of filial piety. Confucius would not regard > himself as a secularist. Secularism disdains man’s spiritual needs, > but there is nothing in the thinking of Confucius which suppresses > man's spiritual dimension.
> Confucianism’s starting point is the unity of the three great > realities: Heaven, Man, and Earth. The universe obeys its own order > and laws and ethical behaviour consists precisely in following those > "natural laws." For Confucius, the evil and disorder that visit human > beings are a consequence of immorality. In particular, rulers have > authority because they have received it from a higher power (tiandao) > by means of a Mandate of Heaven (tianming). What exactly Heaven means > in Confucian thought is disputed since it is, like many other notions > of Chinese philosophy, a vague intuition rather than a formal > metaphysical concept. In any case, it is something more than just > mechanical laws.
> The rulers lose the Mandate of Heaven when they fail to behave > ethically. Then the people can legitimately demand a change in > government. But so long as the rulers enjoy the Mandate of Heaven, the > people are obliged to obey and follow docilely the ruler's decrees. > When Hu Jintao invokes Confucian values he is implicitly renouncing > both the dictatorship of the proletariat and the tyranny of the > market, as well as encouraging his fellow citizens to follow the order > that heavens have given to human nature in order to reach personal > perfection and social harmony.
> Like his Greek contemporary Aristotle, Confucius follows an ethics of > perfection. Human beings must be in harmony with the universe, which > assumes obedience to laws decreed by heaven. Obedience to the laws of > nature requires learning them with self-knowledge and study. Knowing > the laws leads to li, a characteristically Confucian virtue that > implies the internalization of good social forms. Correct social > behaviour results from consistency between external social conventions > and internal personal dispositions. Li is the root of ren, a higher > virtue, which could be roughly translated as "benevolence": wishing > the best for everyone. For Confucius, the virtue of ren begins at > home, with one’s family. From there it spreads in wider ripples to all > people. Confucian ethics carries a strong domestic flavour: family > relations are the foundation and model of all social relations. Ren > implies the practice of zhong (fidelity, loyalty) and of shu (mercy, > compassion). Benevolence (ren) also leads to the practice of the > principles of justice and equity, which are at the core of the virtue > of yi.
> A virtuous individual reaches moral perfection by seeking in > everything a proper balance, the virtuous equilibrium of the just > mean, which could be summarized as "know and respect the mandates of > Heaven." For Confucius, society must be ruled by virtuous scholars. > The calling and mission of a virtuous person is to rule others. This > is not seen as an honour or an opportunity for personal benefit, since > this should never be in the mind of a person aspiring to perfection. > It is simply done in obedience to a mandate from Heaven, which a > superior person knows and obeys.
> If the current rehabilitation of Confucianism in China is sincere, it > confirms that the CCP intends to transform itself into a political > aristocracy. It will no longer aim at the dictatorship of the > proletariat, but at rule by the best equipped to govern the nation. In > this it will connect with previous dynasties,
No dispones del permiso necesario para enviar entradas.
El asunto del debate ha cambiado a "This is just another daily cut-and-paste troll post by the ugly lesbian Philippino whore abianchen, a.k.a. Meichi. Ignore her." de Anti-DabianchenVirus
> On Nov 20, 5:59 am, "abianc...@my-deja.com" <abianc...@my-deja.com> > wrote:
> > China embraces Confucius again
> > Once in disgrace as a lackey of the feudal class, Confucius may rise > > again to replace Marx as the guiding spirit of the Communist Party.
> > Confucius has returned. In fact he was never far away, not even in the > > darkest days of the Cultural Revolution. For years the government > > reviled Confucius as a representative of "old ways of thinking", a > > lackey of the feudal class and oppressor of slaves. Lin Biao, the > > disgraced heir apparent of Mao, was condemned not only as a traitor > > but as "a close follower of Confucius". It has always been like this > > in Chinese history. In the 3rd century BC, Chin—the first emperor and > > unifier of China—wanted to do away with history and tradition so that > > he would become the cornerstone of a new China. He ordered the > > Confucian classics to be burned and the scholars massacred, much as > > Mao Tse-tung did.
> > What happened after Chin is happening after Mao: Confucius is making a > > comeback. it could hardly be otherwise. China is not China without > > Confucius.
> > The ideology of the Chinese Communist Party (CCP) is in deep crisis. > > Even among Party leaders, it is hard to find a convinced Marxist, even > > though a portrait of Mao is still hanging in Tiananmen Square. From a > > pragmatic perspective, the CCP needs to justify its grip on power > > using the old dynastic rationale: Mao is the founder of a new dynasty > > and the CCP is his heir. The CCP is no longer a revolutionary party; > > but a political aristocracy that claims a monopoly on power to steer > > the country through an economic and social transformation > > unprecedented in human history and make it a great power. There are no > > obvious alternatives. The history of China in the 20th century has > > been so volatile, violent, chaotic and miserable that its citizens > > appreciate the relative prosperity and freedom, even if there is room > > for much improvement.
> > But this leaves the CPP with two great problems: consistency and > > solidarity. For 30 years the Party has followed the pragmatic approach > > suggested by Deng Xiaoping: "To be rich is to be glorious." Hence it > > has followed capitalist development policies. But this has created a > > problem of consistency within the Party. The Marxist structures and > > slogans remain, but the ideology has evaporated. What is the source, > > then, of the regime's legitimacy?
> > The other problem is social solidarity. China has the largest number > > of millionaires in the world and the companies with greatest market > > value. But there are vast differences between the well-developed > > coastal regions and the poor interior provinces, and between rural and > > urban areas. Corruption is rife and the socialist safety nets of the > > 1970s are being undone with nothing to replace them. Demonstrations > > and complaints have been increasingly frequent. Can the government > > withstand the stormy seas ahead?
> > In view of this social turmoil, the Chinese Prime Minister, Hu Jintao, > > deliberately revived the ancient sage at the CPP's recent five-year > > congress in Beijing. Hu's slogan of the "Three Harmonies" is clearly > > Confucian: he-ping (peace in the world), he-jie (reconciliation with > > Taiwan), he-xie (social harmony). This is clearly a Confucian > > program.
> > Ever since Hu Jintao and Wen Jiabao took control of the main political > > positions of China at the end of 2002, they have consistently acted as > > ruler-scholars at the service of the people, in keeping with the > > Confucian ideal of a good ruler. Many of their slogans, such as > > "people first", "running the Government at the service of the people", > > and "seek harmony in differences," are literal quotations from > > Confucius or his follower Mencius.
> > The rebirth of Confucian values is everywhere. The Chinese Government > > has fostered the creation of Confucius Institutes all over the world > > to promote Chinese language and culture; the curricula in schools and > > universities pay now more attention to the Chinese classics; it is > > becoming fashionable in the media to use expressions with Confucian > > undertones. One of the outstanding publishing success stories of the > > last few years has been the sale of almost four million copies of a > > simplified version of Confucius’s Analects.
> > Confucius’ moral and social philosophy goes directly against the > > moribund Marxist orthodoxy but the CPP likes its emphasis on order, > > harmony, sense of responsibility, and authority. As the heirs of the > > Mao dynasty, they are seeking support for their position.
> > However, this novel emphasis on Confucian values may be motivated by > > an honest drive to seek a solid foundation in the quicksands of social > > transformation. Hu and Wen are fully aware that Confucian ethics > > imposes reciprocal rights and duties on rulers and citizens. It > > demands obedience to authority, but imposes on the Government the duty > > of moral behaviour in favour of the people, to the point that it > > justifies rebellion against tyranny. They have begun a one-way trip > > away from Marxist ideology. Furthermore, the new generation of Chinese > > leaders believes that their first loyalty is to China and its people, > > not to the CPP. They have a deep sense of mission and responsibility > > rooted in the Confucian ideals of a good ruler -- even if the West > > views them as a despotic autocracy.
> > Confucianism and government
> > Confucius (551-479 BC) is the most influential thinker of China of > > the past 25 centuries. He shaped the culture not only of the "Central > > Kingdom," but also of Korea, Japan, Singapore, Taiwan and Vietnam. The > > canonical texts of Confucianism, the Four Books, including the > > Analects by Confucius, the Book of Mencius, The Great Learning, and > > the Doctrine of the Mean. These are not philosophical treatises with > > the logical rigor of Greek thought, but suggestive thoughts open to > > many interpretations. Confucian orthodoxy today is based on an > > interpretation made by scholars of the Sung Dynasty, in the 10th to > > 13th centuries.
> > Confucianism is a system of personal and social ethics. It does not > > rely upon supernatural arguments or God, although it is not closed to > > transcendence. Confucius simply pleads ignorance about the fate of man > > after death, while insisting on the importance of venerating one's > > forefathers as a sign of filial piety. Confucius would not regard > > himself as a secularist. Secularism disdains man’s spiritual needs, > > but there is nothing in the thinking of Confucius which suppresses > > man's spiritual dimension.
> > Confucianism’s starting point is the unity of the three great > > realities: Heaven, Man, and Earth. The universe obeys its own order > > and laws and ethical behaviour consists precisely in following those > > "natural laws." For Confucius, the evil and disorder that visit human > > beings are a consequence of immorality. In particular, rulers have > > authority because they have received it from a higher power (tiandao) > > by means of a Mandate of Heaven (tianming). What exactly Heaven means > > in Confucian thought is disputed since it is, like many other notions > > of Chinese philosophy, a vague intuition rather than a formal > > metaphysical concept. In any case, it is something more than just > > mechanical laws.
> > The rulers lose the Mandate of Heaven when they fail to behave > > ethically. Then the people can legitimately demand a change in > > government. But so long as the rulers enjoy the Mandate of Heaven, the > > people are obliged to obey and follow docilely the ruler's decrees. > > When Hu Jintao invokes Confucian values he is implicitly renouncing > > both the dictatorship of the proletariat and the tyranny of the > > market, as well as encouraging his fellow citizens to follow the order > > that heavens have given to human nature in order to reach personal > > perfection and social harmony.
> > Like his Greek contemporary Aristotle, Confucius follows an ethics of > > perfection. Human beings must be in harmony with the universe, which > > assumes obedience to laws decreed by heaven. Obedience to the laws of > > nature requires learning them with self-knowledge and study. Knowing > > the laws leads to li, a characteristically Confucian virtue that > > implies the internalization of good social forms. Correct social > > behaviour results from consistency between external social conventions > > and internal personal dispositions. Li is the root of ren, a higher > > virtue, which could be roughly translated as "benevolence": wishing > > the best for everyone. For Confucius, the virtue of ren begins at > > home, with one’s family. From there it spreads in wider ripples to all > > people. Confucian ethics carries a strong domestic flavour: family > > relations are the foundation and model of all social relations. Ren > > implies the practice of zhong (fidelity, loyalty) and of shu (mercy, > > compassion). Benevolence (ren) also leads to the practice of the > > principles of justice and equity, which are at the core of the virtue > > of yi.
> > A virtuous individual reaches moral perfection by seeking in > > everything a proper balance, the virtuous equilibrium of the just > > mean, which could be summarized as "know and respect the mandates of > > Heaven." For Confucius, society must be ruled by virtuous scholars. > > The calling and mission of a virtuous person is to rule others. This > > is not seen as an honour or an opportunity for personal benefit, since > > this should never be in the mind
> Once in disgrace as a lackey of the feudal class, Confucius may rise > again to replace Marx as the guiding spirit of the Communist Party.
> Confucius has returned. In fact he was never far away, not even in the > darkest days of the Cultural Revolution. For years the government > reviled Confucius as a representative of "old ways of thinking", a > lackey of the feudal class and oppressor of slaves. Lin Biao, the > disgraced heir apparent of Mao, was condemned not only as a traitor > but as "a close follower of Confucius". It has always been like this > in Chinese history. In the 3rd century BC, Chin—the first emperor and > unifier of China—wanted to do away with history and tradition so that > he would become the cornerstone of a new China. He ordered the > Confucian classics to be burned and the scholars massacred, much as > Mao Tse-tung did.
> What happened after Chin is happening after Mao: Confucius is making a > comeback. it could hardly be otherwise. China is not China without > Confucius.
> The ideology of the Chinese Communist Party (CCP) is in deep crisis. > Even among Party leaders, it is hard to find a convinced Marxist, even > though a portrait of Mao is still hanging in Tiananmen Square. From a > pragmatic perspective, the CCP needs to justify its grip on power > using the old dynastic rationale: Mao is the founder of a new dynasty > and the CCP is his heir. The CCP is no longer a revolutionary party; > but a political aristocracy that claims a monopoly on power to steer > the country through an economic and social transformation > unprecedented in human history and make it a great power. There are no > obvious alternatives. The history of China in the 20th century has > been so volatile, violent, chaotic and miserable that its citizens > appreciate the relative prosperity and freedom, even if there is room > for much improvement.
> But this leaves the CPP with two great problems: consistency and > solidarity. For 30 years the Party has followed the pragmatic approach > suggested by Deng Xiaoping: "To be rich is to be glorious." Hence it > has followed capitalist development policies. But this has created a > problem of consistency within the Party. The Marxist structures and > slogans remain, but the ideology has evaporated. What is the source, > then, of the regime's legitimacy?
> The other problem is social solidarity. China has the largest number > of millionaires in the world and the companies with greatest market > value. But there are vast differences between the well-developed > coastal regions and the poor interior provinces, and between rural and > urban areas. Corruption is rife and the socialist safety nets of the > 1970s are being undone with nothing to replace them. Demonstrations > and complaints have been increasingly frequent. Can the government > withstand the stormy seas ahead?
> In view of this social turmoil, the Chinese Prime Minister, Hu Jintao, > deliberately revived the ancient sage at the CPP's recent five-year > congress in Beijing. Hu's slogan of the "Three Harmonies" is clearly > Confucian: he-ping (peace in the world), he-jie (reconciliation with > Taiwan), he-xie (social harmony). This is clearly a Confucian > program.
> Ever since Hu Jintao and Wen Jiabao took control of the main political > positions of China at the end of 2002, they have consistently acted as > ruler-scholars at the service of the people, in keeping with the > Confucian ideal of a good ruler. Many of their slogans, such as > "people first", "running the Government at the service of the people", > and "seek harmony in differences," are literal quotations from > Confucius or his follower Mencius.
> The rebirth of Confucian values is everywhere. The Chinese Government > has fostered the creation of Confucius Institutes all over the world > to promote Chinese language and culture; the curricula in schools and > universities pay now more attention to the Chinese classics; it is > becoming fashionable in the media to use expressions with Confucian > undertones. One of the outstanding publishing success stories of the > last few years has been the sale of almost four million copies of a > simplified version of Confucius’s Analects.
> Confucius’ moral and social philosophy goes directly against the > moribund Marxist orthodoxy but the CPP likes its emphasis on order, > harmony, sense of responsibility, and authority. As the heirs of the > Mao dynasty, they are seeking support for their position.
> However, this novel emphasis on Confucian values may be motivated by > an honest drive to seek a solid foundation in the quicksands of social > transformation. Hu and Wen are fully aware that Confucian ethics > imposes reciprocal rights and duties on rulers and citizens. It > demands obedience to authority, but imposes on the Government the duty > of moral behaviour in favour of the people, to the point that it > justifies rebellion against tyranny. They have begun a one-way trip > away from Marxist ideology. Furthermore, the new generation of Chinese > leaders believes that their first loyalty is to China and its people, > not to the CPP. They have a deep sense of mission and responsibility > rooted in the Confucian ideals of a good ruler -- even if the West > views them as a despotic autocracy.
> Confucianism and government
> Confucius (551-479 BC) is the most influential thinker of China of > the past 25 centuries. He shaped the culture not only of the "Central > Kingdom," but also of Korea, Japan, Singapore, Taiwan and Vietnam. The > canonical texts of Confucianism, the Four Books, including the > Analects by Confucius, the Book of Mencius, The Great Learning, and > the Doctrine of the Mean. These are not philosophical treatises with > the logical rigor of Greek thought, but suggestive thoughts open to > many interpretations. Confucian orthodoxy today is based on an > interpretation made by scholars of the Sung Dynasty, in the 10th to > 13th centuries.
> Confucianism is a system of personal and social ethics. It does not > rely upon supernatural arguments or God, although it is not closed to > transcendence. Confucius simply pleads ignorance about the fate of man > after death, while insisting on the importance of venerating one's > forefathers as a sign of filial piety. Confucius would not regard > himself as a secularist. Secularism disdains man’s spiritual needs, > but there is nothing in the thinking of Confucius which suppresses > man's spiritual dimension.
> Confucianism’s starting point is the unity of the three great > realities: Heaven, Man, and Earth. The universe obeys its own order > and laws and ethical behaviour consists precisely in following those > "natural laws." For Confucius, the evil and disorder that visit human > beings are a consequence of immorality. In particular, rulers have > authority because they have received it from a higher power (tiandao) > by means of a Mandate of Heaven (tianming). What exactly Heaven means > in Confucian thought is disputed since it is, like many other notions > of Chinese philosophy
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