Analects of Confucius by Simon Leys - Book Report/Review Example

Analects of Confucius by Simon Leys The “Analects of Confucius” became a canonical text in Chinese, Korean, and Japanese society from the early era of antiquity, and provided a moral and civil foundation on which the cultures developed politically and economically. As Burton Watson writes in his introduction to “The Analects of Confucius”: “Lunyu, or the Analects of Confucius, has probably exercised a greater influence on the history and culture of the Chinese people than any other work in the Chinese language. Not only has it shaped the thought and customs of China over many centuries, but it has played a key role in the development of other countries that were within the Chinese cultural sphere, such as Korea, Japan, and, later, Vietnam.” (Watson, 2007) The philosophy expounded in the Analects builds a continuum of authority that extends from the king to his ministers in society, and is further represented in the father and teacher in the community. That familial responsibility is based on the same philosophical and moral construct as civil responsibility is important to the development of unique forms of culture in Asia. This can also be seen in the way that the rituals of burial and entombment of Kings are reproduced on the familial level on a smaller scale. The Analects lead to a standardization of the Chinese language and education that can be systematized and reproduced in a manner so that it can be spread across the region. In this manner, Confucianism has interwoven with Buddhism in North-east Asia particularly to become the foundation of moral, social, and cultural values in a manner similar to the way Judaeo-Christian ethics function in the West. As Walter S. Zapotoczny Jr. writes in his review of the translation of “The Analects of Confucius,” published by Simon Ley, “Confucius promoted humanist ethics and the universal brotherhood of man, inspiring many nations. Chinese emperors have promoted the official cult of Confucius for more than two thousand years. It became a sort of state religion. The Analects became the spiritual foundation of the Chinese world.” (Zapotoczny, 2009) Confucius was a prophet and philosopher bearing similarities to Lao Tzu, Zarathustra, Plato, Aristotle, Jesus, and Buddha. His philosophies were used by royalty as the doctrinal justification for the State, and also in the construction of rituals, fashion, and models of conduct in the royal class in China. (Riegel, 2006) The Korean, Japanese, and Vietnamese regimes in the medieval era became highly influenced by Chinese language studies based in Confucianism and Buddhism, and these formed the basis of the education system in the region. In this manner, Confucianism was spread over a large geographical area and developed with time to become the de facto standards of conduct and judgment within the societies, as well as the basis through which moral questions were interpreted and understood. Confucianism in this aspect played a great role in the construction of law in Chinese society, as well as the courts and legal system which were administered according to its standards. Confucius’ esteem for education had the effect of raising the status of the teacher within the society, making it a fundamental position of respect akin to family and State but distinct. In Analects 7:22, Confucius states: “When three men are walking together, there is one who can be my teacher. I pick out people's good and follow it. When I see their bad points, I correct them in myself.” (Muller, 1990) In this manner, education includes personal development, familial responsibility, piety, and patriotism within a traditional Chinese view of harmony and natural unity. Confucianism was seen as complimentary to Taoism and integrated into its system of interpretation, with Confucius writing a commentary on the I Ching and other texts. Thus, there can be no real distinction between the natural philosophy of Taoism and Confucianism, yet the latter emphasized the sociological aspects of cultural development that favored the administration of ministries and bureaucracy whereas Taoism encouraged mysticism. Similarly, Buddhism was inclined to monastic identity structures and despite the fusion with imperial culture in China, Confucianism remained the preferred foundation for State rituals and legal administration in the region. Buddhism’s encouragement to renunciation and asceticism contrasted with Confucius’ cultivation of the ministerial aspects of the State. Nevertheless, Confucianism and Buddhism share the interest in the development of meditative equanimity with Taoism as religious practice. In Analects 1:1, Confucius writes: “Isn't it a pleasure to study and practice what you have learned? Isn't it also great when friends visit from distant places? If people do not recognize me and it doesn't bother me, am I not a Gentleman?” (Muller, 1990) Muller interprets this initial section as being fundamental to the Confucian ideal of a Gentleman (君子, Junzi): “Gentleman (with a capital G) is an English translation for the Chinese term junzi 君子, which originally means ‘Son of a Prince’—thus, someone from the nobility. In the Analects, Confucius imbues the term with a special meaning. Though sometimes used strictly in its original sense, it also refers to a person who has made significant progress in the Way (Dao) of self-cultivation, by practicing Fairness (or Justice), by loving treatment of parents, respect for elders, honesty with friends, etc. Though the junzi is clearly a highly advanced human being, he is still distinguished from the category of sage (sheng-ren), who is, in the Analects more of a ‘divine being,’ usually a model from great antiquity.” (Muller, 1990) In this manner, Confucianism builds a social cohesion between the State and personal development emphasizing education and the conduct of the person in the community. This ethical approach was joined with symbolic ritual, fashion, and art to build a socio-cultural foundation for Chinese culture. As the countries of Japan, Korea, and Vietnam developed, their nobilities and elites introduced Chinese language based education in association with both Buddhism and Confucianism, leading to the development of shared values in the region. Recent scholars such as Michio Morishima have suggested that the Confucian ethical influence is an essential characteristic to the Japanese work ethic and management style of modern business. (Morishima, 1982) Similarly, Confucianism remains the basis for the educational system in China and Korea today, as well as being the basis for familial ritual and State conduct. In Analects 2:15, Confucius said: “To study and not think is a waste. To think and not study is dangerous.” (Muller, 1990) Confucius’ model of education and personal development is integral, natural, and based in balance and harmony of the elements. This was translated into all aspects of society and the administration of the state in Asia, through the continuum of authority present in the king, ministers, teacher, and father in the context of the individual. As Jeffrey Riegel writes: “A hallmark of Confucius' thought is his emphasis on education and study. He disparages those who have faith in natural understanding or intuition and argues that the only real understanding of a subject comes from long and careful study. Study, for Confucius, means finding a good teacher and imitating his words and deeds... He taught his students morality, proper speech, government, and the refined arts. While he also emphasizes the ‘Six Arts’ -- ritual, music, archery, chariot-riding, calligraphy, and computation -- it is clear that he regards morality the most important subject... Confucius' goal is to create gentlemen who carry themselves with grace, speak correctly, and demonstrate integrity in all things... This means that words and titles no longer mean what they once did. Moral education is important to Confucius because it is the means by which one can rectify this situation and restore meaning to language and values to society.” (Riegel, 2006) In emphasizing the importance of moral choice and education in order to develop both the individual and the society, Confucius constructed the foundation for cultural development in Asia, particularly China, Japan, Korea, and Vietnam. Sources Cited: Muller, A. Charles. The Analects of Confucius. First translated during the summer of 1990. Revised 2011.01.17. Web. 4 April 2011. ‹http://www.acmuller.net/con-dao/analects.html›. Moroshima, Michio. Why has Japan Succeeded? Western Technology and the Japanese Ethos. Cambridge University Press, 1982. Web. 4 April 2011. ‹http://catdir.loc.gov/catdir/samples/cam034/81015544.pdf›. Riegel, Jeffrey. Confucius. Stanford Encyclopedia of Philosophy, First published Wed Jul 3, 2002; substantive revision Tue Sep 5, 2006. Web. 4 April 2011. ‹http://plato.stanford.edu/entries/confucius/›. Watson, Burton. The Analects of Confucius. Columbia University Press, 2007. Web. 4 April 2011. ‹http://books.google.co.in/books?id=0DyOHoWo9mEC›. Zapotoczny, Walter S. Jr.. Review of “The Analects of Confucius” By Simon Ley. PDF, 2011. Web. 4 April 2011. ‹http://www.wzaponline.com/AnalectsofConfuciusReview.pdf›. Read More