Best 12 quotes in «confucianism quotes» category

I was raised a Christian but have looked at other religions, some of the Eastern things. I was into Taoism for a while and Confucianism. Just different approaches and some have really stayed with me.

Confucian traditions teach that all beings stem from one source, the Great Ultimate, and participate in the Great Unity. Ren (love or benevolence) is the essence of all that is good in humanity, and extends across species, as exemplified in the noble person (junzi).

If religion is about the sacred as opposed to the profane, the spirit as opposed to matter, the Creator as opposed to the created, Confucianism plainly does not qualify. But perhaps what we are to learn from this tradition is not that Confucianism is not a religion but that not all religious people parse the sacred and the secular the way Christians do.

I saw exactly one picture of Marx and one of Lenin in my whole stay, but it's been a long time since ideology had anything to do with it. Not without cunning, Fat Man and Little Boy gradually mutated the whole state belief system into a debased form of Confucianism, in which traditional ancestor worship and respect for order become blended with extreme nationalism and xenophobia. Near the southernmost city of Kaesong, captured by the North in 1951, I was taken to see the beautifully preserved tombs of King and Queen Kongmin. Their significance in F.M.-L.B. cosmology is that they reigned over a then unified Korea in the 14th century, and that they were Confucian and dynastic and left many lavish memorials to themselves. The tombs are built on one hillside, and legend has it that the king sent one of his courtiers to pick the site. Second-guessing his underling, he then climbed the opposite hill. He gave instructions that if the chosen site did not please him he would wave his white handkerchief. On this signal, the courtier was to be slain. The king actually found that the site was ideal. But it was a warm day and he forgetfully mopped his brow with the white handkerchief. On coming downhill he was confronted with the courtier's fresh cadaver and exclaimed, 'Oh dear.' And ever since, my escorts told me, the opposite peak has been known as 'Oh Dear Hill.' I thought this was a perfect illustration of the caprice and cruelty of absolute leadership, and began to phrase a little pun about Kim Jong Il being the 'Oh Dear Leader,' but it died on my lips.

The House of the Venerable and Inscrutable Colonel was what they called it when they were speaking Chinese. Venerable because of his goatee, white as the dogwood blossom, a badge of unimpeachable credibility in Confucian eyes. Inscrutable because he had gone to his grave without divulging the Secret of the Eleven Herbs and Spices.

We see three men standing around a vat of vinegar. Each has dipped his finger into the vinegar and has tasted it. The expression on each man's face shows his individual reaction. Since the painting is allegorical, we are to understand that these are no ordinary vinegar tasters, but are instead representatives of the "Three Teachings" of China, and that the vinegar they are sampling represents the Essence of Life. The three masters are K'ung Fu-tse (Confucius), Buddha, and Lao-tse, author of the oldest existing book of Taoism. The first has a sour look on his face, the second wears a bitter expression, but the third man is smiling. To Kung Fu-tse (kung FOOdsuh), life seemed rather sour. He believed that the present was out step with the past, and that the government of man on earth was out of harmony with the Way of Heaven, the government of, the universe. Therefore, he emphasized reverence for the Ancestors, as well as for the ancient rituals and ceremonies in which the emperor, as the Son of Heaven, acted as intermediary between limitless heaven and limited earth. Under Confucianism, the use of precisely measured court music, prescribed steps, actions, and phrases all added up to an extremely complex system of rituals, each used for a particular purpose at a particular time. A saying was recorded about K'ung Fu-tse: "If the mat was not straight, the Master would not sit." This ought to give an indication of the extent to which things were carried out under Confucianism. To Buddha, the second figure in the painting, life on earth was bitter, filled with attachments and desires that led to suffering. The world was seen as a setter of traps, a generator of illusions, a revolving wheel of pain for all creatures. In order to find peace, the Buddhist considered it necessary to transcend "the world of dust" and reach Nirvana, literally a state of "no wind." Although the essentially optimistic attitude of the Chinese altered Buddhism considerably after it was brought in from its native India, the devout Buddhist often saw the way to Nirvana interrupted all the same by the bitter wind of everyday existence. To Lao-tse (LAOdsuh), the harmony that naturally existed between heaven and earth from the very beginning could be found by anyone at any time, but not by following the rules of the Confucianists. As he stated in his Tao To Ching (DAO DEH JEENG), the "Tao Virtue Book," earth was in essence a reflection of heaven, run by the same laws - not by the laws of men. These laws affected not only the spinning of distant planets, but the activities of the birds in the forest and the fish in the sea. According to Lao-tse, the more man interfered with the natural balance produced and governed by the universal laws, the further away the harmony retreated into the distance. The more forcing, the more trouble. Whether heavy or fight, wet or dry, fast or slow, everything had its own nature already within it, which could not be violated without causing difficulties. When abstract and arbitrary rules were imposed from the outside, struggle was inevitable. Only then did life become sour. To Lao-tse, the world was not a setter of traps but a teacher of valuable lessons. Its lessons needed to be learned, just as its laws needed to be followed; then all would go well. Rather than turn away from "the world of dust," Lao-tse advised others to "join the dust of the world." What he saw operating behind everything in heaven and earth he called Tao (DAO), "the Way." A basic principle of Lao-tse's teaching was that this Way of the Universe could not be adequately described in words, and that it would be insulting both to its unlimited power and to the intelligent human mind to attempt to do so. Still, its nature could be understood, and those who cared the most about it, and the life from which it was inseparable, understood it best.

Confucians, along with Hebrew, Islamic, and Catholic scholastics, as well as Protestant fundamentalists, are like tourists who study guidebooks and maps instead of wandering freely and looking at the view. Speech and writing are undoubtedly marvelous, but for this very reason they have a hypnotic and fascinating quality which can lead to the neglect of nature itself until they become too much of a good thing.

Most of our caste in this country, if they only knew it, are Confucian rather than Christian. Belief in ancestors, and tradition, respect for parents, honesty, moderation of conduct, kind treatment of animals and dependents, absence of self-obtrusion, and stoicism in face of pain and death.

Therefore, it is believed that the ancestors return after a lapse of tiem as if to a general and spiritual reservoir from which they will sooner or later unite once more with human bodies and human souls as their stimuli and impulses to life. ... Such is more or less the idea of Confucianism. And the only exception is that all human beings are not viewed as equally immortal. Whoever has harmonized his nature and caused his existence to be so effective as to emanate magical powers because they can transform and act creatively, such a person will not return after death. He will not be a Kuei, but a Shen. Shen means someone divinely effective -- man as hero, who is connected with the entire cultural complex. The duration of the culture is also his duration, because his life endures in the pantheon of this culture.

There is one element in Christianity which was not borrowed from Paganism -- religious intolerance. Referring to Buddhism, Confucianism, and Taoism, a writer on China says: 'Between the followers of the three national religions there is not only a total absence of persecution and bitter feeling, but a very great indifference as to which of them a man may belong.... Among the politer classes, when strangers meet, the question is asked: 'To what sublime religion do you belong,' and each one pronounces a eulogium, not on his own religion, but on that professed by the others, and concludes with the oft-repeated formula 'Religions are many; reason is one; we are all brothers.

All good things are difficult to achieve; and bad things are very easy to get.

Confucianism strongly condemned the use of drugs like opium.