the Confucian Ideal End of Government

Qing (1644-1912 wasn't Chinese at all. On spirituality, Confucius said to Chi Lu, one of his students: "You are not yet able to serve men, how can you serve spirits?" 113 Attributes such as ancestor worship, ritual, and sacrifice were advocated by Confucius as necessary for social harmony; these attributes may. I Ching, Book of Changes. Editorial Note: This page on Confucius is intended to focus on some particular issues of ethics and political economy that are important for the Friesian School and which I have stressed in my classes. Chun-tzu (choon dzuh the ideal man; the superior man; gentle person in the most significant sense.

Like many contemporaries, Confucius saw ritual practices as efficacious ways to access Tian, but he thought that the crucial knot was the state of meditation that participants enter prior to engage in the ritual acts. Chung Yung, The Doctrine of the Mean. Li-Hsiang Lisa Rosenlee (2007). Yet Confucius treats profit and high station identically here, so one might think that pursuing high station,.e. Kang modeled his ideal "Confucian Church" after European national Christian churches, as a hierarchic and centralised institution, closely bound to the state, with local church branches, devoted to the worship and the spread of the teachings of Confucius. Other forms of revival are salvationist folk religious movements groups with a specifically Confucian focus, or Confucian churches, for example the Yidan xuetang of Beijing, the Mengmutang of Shanghai, the Best of Days Confucian Shenism ( Rzng Shnjio ) or the phoenix churches, the Confucian Fellowship ( Rjio Dotn. This seems comparable to an instruction from Jesus: Matthew 8:21 And another of his disciples said unto him, Lord, suffer me first to go and bury my father. Such a mandateless ruler need not be obeyed. Graham has noted, Confucius seems to be of two minds about Tian. How can you serve the spirits?" XI:12,.