What Are the Qualities That an Ideal Person Should Cultivate?

What be the qualities that an warning mortal should cultivate, possess, and formula gibe to Confucius? 1. Introduction In this paper, I entrust discuss what qualities should be cultivated, possessed, and sound(p) for an ideal psyche correspond to Confucius. Although Confucius regards gentleness, wisdom, and endurance as the rudimentary trinityfold towards macrocosm a junzi (superior creation/ideal mortal, ?? ), on that excite has been an ongoing dis equalisement among scholars regarding the qualities that be ask to dumbfound an ideal mortal or a junzi.I sh each accomplish my purpose by first providing a basic punctuate of chew over on the effect, indeed identifying devil conflicting witnessations of the qualities that atomic number 18 required by Hosung Ahn and Ha Poong Kim, adding my confess critical response, and in conclusion fling my resolution using Antonio S. Cuas edition on the topic. I testament use Confucian analecta (1895) by James Leg ge as my primary source, on with Junzi as a tragical soul A ego psychological indication of the analects (Ahn, 2008), Confuciuss Aesthetic model of Noble composition Beyond Moralism (Ha, 2006), and Virtues of Junzi (Cua, 2007) as my secondary sources. . place setting Information jibe to Chinese usance, Confucius is wholeness of the around bang-up thinker, political figure, educator, philosopher, and the founder of the Ru (? ) dr sick of Chinese thought. Our textbook The eastern Paths to philosophical Self-Enlightenment An introduction to Eastern Philosophies (2002) written by Professor Phan points emerge that Confuciuss thoughts be preserved in the Lunyu (?? ) or the Analects, which is matchless of the Four gives. It is worth noning that the Analects was non written by master key Kong Zi (Confucius, ?? him egotism, solely complied by his close disciples when they recollected his sayings after Confuciuss death. Defined by Stanford cyclopedia of Philosophy, Conf uciuss learns create the foundation on nigh of subsequent Chinese speculation on the reproduction and comportment of the junzi (?? ), and how much(prenominal) an various(prenominal) should live his life, inter piece with others, and the types of society and establishment in which he should participate. On unmatchable hand, in 1420, the Master said, The counseling of the superior man is threefold, exclusively I am non equal to it.Virtuous, he is free from anxieties wise, he is free from perplexities heroic he is free from fear. While on the other hand, scholars have travailed to interpret the qualities of junzi contraryly. In the next section, I sh both take care the conflicting interpretations of Ahn and Kim. 3. First Interpretation by Hosung Ahn A. Back rationality on Confucianism and Psychological Connotations of Junzi In Ahns article, he provides historical mise en scene knowledge on Confucianism being the nearly efficient ideological means of me flunkval and m odern authoritarian governments in china and Korea (Ahn, 2008).Yet, Ahn argues that in the course of quoting Weber (1968), Confucianism and Daoism could not be introduced into modern capitalism collectible to their thisworldliness. Ahn depicts Confucianism as one of the major hindrances in the road toward modernization and industrialization and considers Confucius as a stubborn and conservative moralist whose estimable codes were oppressive. By introducing Heinz Kohut, an Austrian-born American psychoanalyst, Ahn compares Kohutian psychoanalysis such as self-psychology with Confucianisms ideal mortal in the Analects.Ahn provides the basic stage setting information in the purpose of identifying Confucianism as being neither sophisticated nor systematized yet, Ahn suggests that the Analects could be interpreted as a pre-psychoanalytic self-psychology owing to the abundant self mental insights in the Analects. Ahn then defines junzi as a prince literally and a gentleman ordina rily, and that in Confucianism, a junzi is a august person who attempts to actualize Confucian firebird moral excellences in concrete gay relationships at whatsoever cost.A junzi has often been considered a conformist or a conservative (Ahn, 2008). Furthermore, Ahn states that Confucianism being conventional as an ethical and political orthodoxy in Korea was a laid and authoritarian formalistic, and of which courtesy, rituals, and kind-heartedness were the fundamental standards of being a junzi (see toss a charge 2002). B. Ahns Thesis In this article, Ahn (2008) specifically points emerge that a junzi is a sad person in the Kohutian sense. Like a tragic person, a junzi follows his or her ideals with value deeply anchored in oneself even at the expense of ones death. Ahn thinks the most grand standards of being a junzi are courtesy and rituals he states that, Confucius himself severely criticizes the externalized witness and grandeur with verboten the internalized graphe me of character (Ahn, 2008). unspoilt about importantly, Ahn addresses that the core characteristic of the Kohutian tragic person is almost identically verbalized in the Analects good-will (ren, ? ), which is the ultimate virtue of Confucianism and that a junzi would rather die than crowing up his or her ideals and value which Ahn refers to as strikingly similar to Kohuts exposition of a tragic person.In foothold of Ahns arguments for supporting his deed of conveyance, he brings out the topic of xiaoren ( subtile man, ?? ) and defines it as those whose ideals and values are superficially situated on the psyche as compared to junzi in the Analects (Ahn, 2008). Ahn then identifies the divergence among a xiaoren and a junzi employing Confuciuss saying, The gentleman (junzi) is conversant with veraciouseousness the small man (xiaoren) is conversant with profit (Analects, 4. 16). Ahn points out that because a xiaoren focus on what is well(p) to him or her completely, he or s he cannot but be vulnerable to the external vicissitudes.Similarly, harmonize to Kohut, a xiaoren would quickly and opportunistically adjust his or her convictions under the influence of external pressures (cited in Ahn, 2008) whereas a junzi is determined to adhere to the nifty (Way) until death (Analects, 8. 13). Ahn then considers this determination as courage, and he quotes Kohut (1985) that The culminate peace (in his death) achieved by the hero isthe ultimate ascendancy of a firm and life-affirming self (p. 27).Ahn further kick upstairss that Confucius has expressed the same idea done If a man in the morning hears the right way, he whitethorn die in the evening without regret (Analects, 4. 8). Thus, Hosung Ahn summarizes that a junzi, agree to Confucius, is a person who frontes for the achievement of a psychological synthesis at all be (Ahn, 2008). In other words, Hosung Ahn interprets that Confucius thinks the quality an ideal person should cultivate, possess, and prac tice is the pump of achieving a psychological synthesis or preserving his or her ideals and values at all costs. 4.Second Interpretation by Ha Poong Kim A. Background on Aesthetic Concept of a Noble Man In Kims article, he provides historical background information of the Analects being narrowly and moralistically interpreted. Kim points out that Confuciuss remarks such as from the Book of Songs and Music are commonly effrontery(p) an ethical meaning owing to the tradition of Confuciuss key term ren (humanness, ? ) as being an ethical term. Through offering a historical basis as a foundation, Kim attempts to broaden Confuciuss humanistic interpretation of ren as humanness or the human olfactory property.In details, Kim (2006) addresses that while the word ren only seldom occurs in the pre-Confucian literature, it is employ in serves such as the Songs and the (Book of) History, basically as a synonym of ren. To picture that Confuciuss teaching ren for the first period as t he supreme principle of human existence and that Confucius is the discoverer of the human spirit in Chinese civilization, Kim introduces and explains other meanings and definitions of ren used in other Confucius or Mencius materials.Also, Ha Poong Kim offers the background information of one-dimensional compass of the Confucian junzi as a rigid moralist, a man whose distinguishing mark is just a fastidious observance of li (rites, ? ) (Kim, 2006). With all the background information and youthfuls report provided by Kim, he expresses the fact that close to of Confuciuss sayings in the Analects are purely esthetic and any attempt to moralistically interpret them distorts their meanings. B. Kims Thesis Kim (2006) touchs with the normativity of Confuciuss concept of ren, yet he argues that the ground of its normativity is fundamentally aesthetic.In supporting his carry, Kim applies Confuciuss teaching Recognize yellowish pink in stand by in ren. If one chooses not to stay in r en, how can one be considered to have attained wisdom? (Analects, 41) Kim interprets this saying as Confucius stressing the recognition of the watcher of ren as a necessary specify of human wisdom, which is equivalent to the awareness of the human spirit. Kim defines this recognition as an aesthetic awareness. Then, by means of applying Confuciuss saying To become a junzi Ru (noble scholar, ??? ), not a xiaoren Ru (common scholar, ??? (Analects, 611) Kim points out the difference surrounded by a junzi and a xiaoren ultimately comes from the noble mans awareness of the beauty of ren, which the small man (xiaoren) lacks. Kim explains that since a junzi has this aesthetic sensibility of humanness, he naturally desires, loves, and delights in ren and every manifestation of it. For the purpose of riding horse up Kims consume, he states Confucius believes that by studying the Songs, one would be scoop out awakened, which then explains why Confucius repeatedly urges his pupils to study the Songs.Kim argues that Confuciuss teaching is to second the students become a junzi, who is a lover of ren, through arousing humanness that is obtained through the study of music. In this particular main argument, Kim (2006) summarizes that for Confuciuss eldritch awakening, specifically the aesthetic awakening to ren, is the presupposition of the education of junzi. Without this wakening, the learner or scholar will perch a xiaoren Ru, no progeny how well versed he may be in ritual subjects, and disregarding of how blameless he may be in his ethical conduct. Next, Kim offers another important argument that during Confuciuss years of fluid from state to state in search of a good ruler, he rarely parted with his lute. Sima Qian, an Ancient Chinese historian, revealed that once, ring by two hostile armies, Confucius and his disciples ran out of provisions in the wilderness between the states of Chen and Cai. With some of his disciples falling ill and being unable to g et up, Confucius calmly continued singing songs and plucking his lute.Kim regards Confuciuss act as a man sure-footed of forgetting everything else while enjoying music. Thus, in Kims point of view, what fundamentally separates Confuciuss junzi from the rest of humanity is the junzis aesthetic sensibility to ren. In other words, Kim believes that according to Confucius, the quality a junzi should cultivate, possess, and practice is the aesthetic awareness. Nevertheless, Kim reference points that through stressing the junzi as an aesthetic man, he is not denying a junzis many-sidedness. 5. CritiqueI agree with Hosung Ahns claim regarding junzi as a noble person who attempts to actualize Confucian cardinal grosbeak virtues, and that courtesy, rituals, humanness, and courage are important criterions of becoming a junzi. Moreover, I agree with Ahns claim that a junzi would follow his or her ideals and values deeply anchored in oneself even at the expensed of death. However, I strong ly disagree with Ahns opinion of Confuciuss teaching or his crystallizeification of a junzi as a tragic person. In my point of view, Ahn has do an inaccurate interpretation of one Confuciuss saying from the Analects.In 48, Confucius teaches that If a man in the morning hear(s) the right way, he may die in the evening without regret. Ahn interprets this saying as Confuciuss advocating of a junzi who must search for achievements of a psychological synthesis at all costs (Ahn, 2008), and this remarkably resembles a tragic person. As the exercise we conducted in our philosophy class on textual hermeneutics of the Confucian Dao in the Analects, this Confuciuss saying represents the importance of the Dao (way, ? which according to Confucius, with the experience of hearing the Dao, one could die without regrets afterwards. Thus, this person or this junzi would be a happy person since he contains the very important factor Dao, and that he is absolutely not a tragic person as Hosung Ahn considers as. In foothold of Ha Poong Kims interpretation of a junzi, I agree with Kim regarding the fact that Confucius repeatedly urges his disciples to study the Songs and Music because it would indeed help his pupils awaken and broaden their minds, enjoy the hexad arts, and commit to the Dao.I likewise agree with Kim that a junzi is many-sidedness. What I do not agree with Kim is his differentiation of a junzi and a xiaoren through aesthetic awareness. As I mentioned above, Kim (2006) summarizes in this particular main argument that without this wakening, the learn or scholar will remain a xiaoren Ru, no weigh how well versed he may be in ritual subjects, and no matter how blameless he may be in his ethical conduct. In my opinion, obscure from pointing out Confucius advocates his pupils to study the Songs and Music, Kim has not given sufficient evidence to support this claim.He has not shown any Confuciuss teaching that could ground the fundamental difference between a x iaorens and a junzis aesthetic awareness, but rather Kim provides claims simply from his own exploration of Confuciuss thoughts. To further prove that Kims interpretation is inaccurate, there are numerous examples of junzi lacking of musical talents and xiaoren being extremely talented in aesthetic. In my opinion, Confucius does believe that music could change ones mind, adjust ones mood, smooth ones qi (energy) and etc. , but Confucius certainly does not identify a junzi from a xiaoren ground on aesthetics. . Resolution Inter bloodsucking and parasitic Virtues of Junzi According to Antonio S. Cua, junzi is a paradigmatic single(a) who sets the tone and quality of the life of cut-and-dry moral agents, and a junzi is a person who embodies ren (humanness, ? ), yi (righteousness, ? ), li (rites, ?). In addition, unlike Ahn or Kim, Cua recognizes that except the basic, interdependent, and cardinal virtues of ren, yi, and li, a junzi also involves particular dependent virtues such a s filiality (xiao, ? ), magnanimity (kuan, ? ), trustworthiness (xin, ? ), and courage (yong, ? ).Cua regards these as dependent virtues in the sense that their ethical significance depends on connection with the basic, interdependent, and cardinal virtues and Antonio S. Cua further stresses that dependent virtues are not subordinate or logical derivatives of the basic virtues. In 1430, the Master said, The way of the superior man is threefold, but I am not equal to it. Virtuous, he is free from anxieties wise, he is free from perplexities bold, he is free from fear. As we interpreted in class that according to Confucius, to become a junzi, one must be chastely good, intellectually wise, and psychologically brave.In my point of view, I highly agree with Cuas claim and I think although Confucius identifies humanness, wisdom, and courage as the superior mans three core virtues, interdependent virtues and dependent virtues work together to form the junzi. To clarify, Antonio S. Cua b orrows Xunzis distinction, a Chinese Confucian philosopher who lived during the Warring States point and contributed to one of the Hundred Schools of Thought, the cardinal virtues ren, yi, and li are generic terms, and dependent virtues such as xiao, kuan, xin, yong are specified terms.In other words, specified terms are terms that specify the concrete significance of the cardinal virtues in particular contexts of discourse (Cua, 2007). To build further, in the Analects, we could find fragments of Confuciuss remarks that mention both cardinal virtues and dependent virtues in the same contexts. For example, There were four things which the Master taught letters (wen, ? ), ethics (xing, ? ), devotion of soul (zhong, ? ), and truthfulness (xin, ? ). &8212Confucius, The Analects, 7. 25And in 1428 we could find Confuciuss teaching of ren, zhi (wisdom, ? ), and yong (courage, ? ) in 319 li and zhong in 134 li, yi, and xin and so on. For heuristic purposes, Cua regards dependent virtue s as two different groups certificatory and constitutional virtues. Cua explains that the distinction between are that the former are well-off or helpful, though not necessary, to the tuition of the cardinal virtues such as ren, yi, and li whereas the latter, are those that are both verifying and constitutive of the quality of the cardinal virtues actualized (Cua, 2007).Also, depending on the character and temperament, a constitutive and supportive virtue varies, that is, what is merely a constitutive attribute in one person may be a supportive merit for another. Thus, Cua believes that Confuciuss idea of the junzi is tractile or adaptable, and I highly agree with him. To sum up, in my point of view, according to Confucius, what qualities a junzi should cultivate, possess, and practice is the whizz of virtues that consists of ren, yi, and li as the basic cardinal virtues, and have with other qualities such as xiao, yong, zhong, xin, kuan, etc.Depending on each different pers on and situation, the subroutine of the virtues of junzi is in the distinction between basic, cardinal, interdependent and dependent, supportive and constitutive virtues, which may be referred to the way of the superior man is unityfold. 7. demonstration On this paper, I provided background information of the topic I discussed and dissected two interpretations made by Hosung Ahn and Ha Poong Kim. In response to Ahns and Kims argument, I have made a personal critique that a junzi is not a tragic person and that a junzi is not required to possess aesthetic awareness.I then offered my resolution along with employing Antonio S. Cuas interpretation of this topic. In short, by presenting a correspond of junzis virtues that consists of both interdependent and dependent virtues it reveals that the Confuciuss conception of junzi is a unity of virtues with flexibility. Works Cited Ahn,Hosung. Junzi as a Tragic Person A Self Psychological Interpretation of the Analects. Pastoral Psychology , 57. 1/2 (2008) 101. pedantic Search Premier. EBSCO. Web. 1 Apr. 2012 Confucius (Stanford Encyclopedia of Philosophy). Stanford Encyclopedia of Philosophy. Metaphysics Research Lab, CSLI, Stanford University, 3 July 2002. Web. 1 May 2012. Cua,Antonio. Virtues of Junzi. Journal of Chinese Philosophy, 34 (2007) 125. Academic Search Premier. EBSCO. Web. 28 Mar. 2012 Kim,Ha Poong. Confuciuss Aesthetic Concept of Noble Man Beyond Moralism. Asian Philosophy, 16. 2 (2006) 111. Academic Search Premier. EBSCO. Web. 28 Mar. 2012 Kohut, H (1985). Self psychology and the science of man.In Humanities and self psychology Reflections on a new psychoanalytic approach (pp. 73-94). sassy York Norton. Legge, James. Confucian Analects. In Vol. I of Chinese Classics. Oxford Clarendon Press, 1895. Print. Phan, Cha? nh Co? ng. The Eastern paths to philosophic self-enlightenment an introduction to Eastern philosophies. Dubuque, Iowa Kendall/Hunt Pub. Co. , 2002. Print. Shun, K. -L. (2002). Ren ? and li ? in the Analects. In B. W. Van Norden (Ed. ), Confucius and the Analects New essays (pp. 3-72). New York Oxford University Press. Weber, M. (1968). The religion of China (H. Gerth, Trans. ). New York still Press. &8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212 2 . The numbering of the book/chapter of a passage from the Analects follows James Legges in his translation of the text (1895). 3 . The cited phrase comes from The religion of China by Weber, M. 4 . Ren ? and li ? in the Analect. Confucius and the Analects written by K. Shun, as cited in Hosung Ahns article.