☀️ JOIN SPN MOBILE
Forums
New posts
Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Discussions
Interfaith Dialogues
Who Was Confucious And Why Does It Matter?
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="spnadmin" data-source="post: 146696" data-attributes="member: 35"><p>Rodney L. Taylor, Ph.D.</p><p></p><p>Confucius was born in the 6th Century B.C.E. in the small state of Lu, located in the present Shantung peninsula. He lived during the Chou Dynasty at a point when the central authority of the dynasty was being challenged by the growth of increasingly powerful states attempting to challenge the power of the central government. Confucius himself was a member of what was referred to as the ju, a class of people primarily occupied with the study of writing from the earliest generations of the Chou period, the writings that become known as the ching or Classics, numbering five or six, but accruing additional numbers with the passage of time. So Confucius was essentially a scholar of his time.</p><p></p><p>Confucius can be understood in his historic context. That context is the slow disintegration of the stability and order of the political order of his day. His focus is upon a series of writings that described the harmonious ways of the generations before him and even further in the past, a time when sages, sheng, brought their wisdom to the governing of the world. For Confucius the Classics were the documentation that when sages governed, the world was ordered. This concept of order was defined largely in terms of a moral code of humaneness, the concept of jen, goodness, exercised by the sage rulers toward their subjects and in turn became the governing principle for all people in society.</p><p></p><p>The contrast between what Confucius read of the records of the ancients and his own age was stark. As a result Confucius sought to bring the ways of the ancients to his own generation. For many years he traveled from state to state, often at great personal risk, to attempt to inculcate the teachings of moral goodness to the rulers of the various states. In this endeavor he was a remarkable failure! No ruler was interested in a teaching of moral goodness. Is it any different today? What a surprise, such rulers were only interested in strategies to guarantee their own sustaining power and authority! Finally with no measurable success, Confucius retired to his home state and gathered increasing numbers of students around him, teaching the moral principles of the ancient sages. The formal biography ends with his role as a teacher, but his influence began with his role as a teacher.</p><p></p><p>And what was the nature of these teachings? He stressed the need to learn, hsüeh, to engage in study of the Classics and the ways of the ancient sages. His hope was that through these teachings the world would be brought back to a state of harmony and order and all society would live at peace. What were the underlying features of these teaching? The focus was upon the cultivation of a moral self, self defined in terms goodness, caring, compassion, altruism and benevolence. There are many specific teachings corresponding to these various ideas but when Confucius was asked by his disciples whether there was not one principle idea running through his teaching, he answered by saying that the "single thread" of his teachings could best be described by the term shu, most frequently translated as reciprocity.</p><p></p><p>The term reciprocity is central to Confucian teachings. The Chinese character is composed of two parts: one part means "to be like," the second part means "heart" or "mind." Taken together the character means literally "like-hearted" or "like-minded," suggesting one shows care to another. It could be expressed by our word sympathy, but sympathy suggests condescension of attitude and that is not implied. Our word empathy, however, strikes at the quintessential meaning. So reciprocity is empathy. But Confucius himself goes on to define the term in a sentence sounding remarkably familiar to our Western ears: "Do not do to others what you would not have them do to you." Confucian teaching is articulated in no more basic moral axiom then this statement and it remains foundational throughout the history of the Confucian tradition.</p><p></p><p>Why does it matter who Confucius was? To answer this question we need to understand that in the centuries following Confucus' death, his teaching rose to a position of greater and greater prominence in two spheres. Confucian teachings became the official ideology of the Chinese state, a position it held with virtually no break until into the 20th century. On the individual level, Confucian teachings became the central focus of individual learning and moral cultivation, the goal to become a moral person modeled upon the sages of antiquity. And this aspect of Confucian teachings lasted not only into the 20th century but to our own day and presumably into the future. Historically we also witness the spread of Confucian teaching at both levels from China to both Korea and Japan and into South East Asia as well. The entire East Asian and South East Asia spheres have been dominated by Confucian values through out their history. To understand the thought and values of East and South East Asia, particularly in our own day, we simply must understand the teachings of this man Confucius.</p><p></p><p>But it goes further: to understand why Confucian teachings addressed not only the ideology of the state, but found their true focus upon the learning of the self to create a moral self, we must understand this man Confucius. Why? Is it important to create a moral self in a world not unlike the chaos of the world Confucius himself faced? Are we so very different? Have we travelled so very far from that fundamental necessity of finding the single thread of reciprocity and living by its virtue? Perhaps we all need to return to the simple teachings of Confucius to reacquaint ourselves with the simplest principles of living as a moral person and thereby creating a moral world. The message of Confucius is nothing more than the call to each person to fulfill his or her capacity of goodness, jen, and thereby, one by one, transform the world from what it is, to what can be and ought to be.</p><p></p><p><a href="http://www.huffingtonpost.com/rodney-l-taylor-phd/who-is-confucius-and-why-_b_863122.html" target="_blank">http://www.huffingtonpost.com/rodney-l-taylor-phd/who-is-confucius-and-why-_b_863122.html</a></p></blockquote><p></p>
[QUOTE="spnadmin, post: 146696, member: 35"] Rodney L. Taylor, Ph.D. Confucius was born in the 6th Century B.C.E. in the small state of Lu, located in the present Shantung peninsula. He lived during the Chou Dynasty at a point when the central authority of the dynasty was being challenged by the growth of increasingly powerful states attempting to challenge the power of the central government. Confucius himself was a member of what was referred to as the ju, a class of people primarily occupied with the study of writing from the earliest generations of the Chou period, the writings that become known as the ching or Classics, numbering five or six, but accruing additional numbers with the passage of time. So Confucius was essentially a scholar of his time. Confucius can be understood in his historic context. That context is the slow disintegration of the stability and order of the political order of his day. His focus is upon a series of writings that described the harmonious ways of the generations before him and even further in the past, a time when sages, sheng, brought their wisdom to the governing of the world. For Confucius the Classics were the documentation that when sages governed, the world was ordered. This concept of order was defined largely in terms of a moral code of humaneness, the concept of jen, goodness, exercised by the sage rulers toward their subjects and in turn became the governing principle for all people in society. The contrast between what Confucius read of the records of the ancients and his own age was stark. As a result Confucius sought to bring the ways of the ancients to his own generation. For many years he traveled from state to state, often at great personal risk, to attempt to inculcate the teachings of moral goodness to the rulers of the various states. In this endeavor he was a remarkable failure! No ruler was interested in a teaching of moral goodness. Is it any different today? What a surprise, such rulers were only interested in strategies to guarantee their own sustaining power and authority! Finally with no measurable success, Confucius retired to his home state and gathered increasing numbers of students around him, teaching the moral principles of the ancient sages. The formal biography ends with his role as a teacher, but his influence began with his role as a teacher. And what was the nature of these teachings? He stressed the need to learn, hsüeh, to engage in study of the Classics and the ways of the ancient sages. His hope was that through these teachings the world would be brought back to a state of harmony and order and all society would live at peace. What were the underlying features of these teaching? The focus was upon the cultivation of a moral self, self defined in terms goodness, caring, compassion, altruism and benevolence. There are many specific teachings corresponding to these various ideas but when Confucius was asked by his disciples whether there was not one principle idea running through his teaching, he answered by saying that the "single thread" of his teachings could best be described by the term shu, most frequently translated as reciprocity. The term reciprocity is central to Confucian teachings. The Chinese character is composed of two parts: one part means "to be like," the second part means "heart" or "mind." Taken together the character means literally "like-hearted" or "like-minded," suggesting one shows care to another. It could be expressed by our word sympathy, but sympathy suggests condescension of attitude and that is not implied. Our word empathy, however, strikes at the quintessential meaning. So reciprocity is empathy. But Confucius himself goes on to define the term in a sentence sounding remarkably familiar to our Western ears: "Do not do to others what you would not have them do to you." Confucian teaching is articulated in no more basic moral axiom then this statement and it remains foundational throughout the history of the Confucian tradition. Why does it matter who Confucius was? To answer this question we need to understand that in the centuries following Confucus' death, his teaching rose to a position of greater and greater prominence in two spheres. Confucian teachings became the official ideology of the Chinese state, a position it held with virtually no break until into the 20th century. On the individual level, Confucian teachings became the central focus of individual learning and moral cultivation, the goal to become a moral person modeled upon the sages of antiquity. And this aspect of Confucian teachings lasted not only into the 20th century but to our own day and presumably into the future. Historically we also witness the spread of Confucian teaching at both levels from China to both Korea and Japan and into South East Asia as well. The entire East Asian and South East Asia spheres have been dominated by Confucian values through out their history. To understand the thought and values of East and South East Asia, particularly in our own day, we simply must understand the teachings of this man Confucius. But it goes further: to understand why Confucian teachings addressed not only the ideology of the state, but found their true focus upon the learning of the self to create a moral self, we must understand this man Confucius. Why? Is it important to create a moral self in a world not unlike the chaos of the world Confucius himself faced? Are we so very different? Have we travelled so very far from that fundamental necessity of finding the single thread of reciprocity and living by its virtue? Perhaps we all need to return to the simple teachings of Confucius to reacquaint ourselves with the simplest principles of living as a moral person and thereby creating a moral world. The message of Confucius is nothing more than the call to each person to fulfill his or her capacity of goodness, jen, and thereby, one by one, transform the world from what it is, to what can be and ought to be. [url]http://www.huffingtonpost.com/rodney-l-taylor-phd/who-is-confucius-and-why-_b_863122.html[/url] [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Interfaith Dialogues
Who Was Confucious And Why Does It Matter?
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top