FREE ESSAY ON CONFUCIUS

CONFUCIUS

Foundations of Ideology
China's ideology is greatly due to Confucius. His views and teachings started the Chinese
ideology in China and he is the first self-conscious philosopher in the Chinese tradition
(Mote, 1989, p31). 
Confucius lived from 552 B. C. To 479 B. C.; his teachings greatly influenced Chinese
life. Living a moral life was the predominant belief and goal of the philosopher and
teacher, K`ung Ch`iu, the founder of Ju school (Liu, 1995, p10).
Confucius was born into minor aristocracy and was of noble status. Upon the death of his
mother, Confucius followed the prevailing custom of going into seclusion for three years;
it was in this time he began examining ways of improving himself. He was a self-made
scholar and an expert in the code of li, the code of etiquette. Confucius set up a school
whereby no intelligent young man would be refused; he believed there was no social class
in education (Liu, 1995,p 19). It is possible that his own background played a part in
his belief system. His desire to educate led him to become a schoolmaster and ultimately,
a learned scholar. 
What brought about the desire in Confucius to have such strong beliefs in morality? Why
did he feel the virtue of the gentleman needed to be taught? The need for 
Analects could have been due to the moral decay and the political disorder present; there
was a great division among the political disorder present; there was a great division
among the aristocracy and the commonalty during the time Confucius began teaching. There
was political change occurring, and Confucius believed his teachings were needed to keep
the ancient virtues of integrity and social justice alive ('Confucius", 1984, p.39).
Confucius's teaching were more directed at the aristocracy than the commonalty; the
leaders of government had far greater opportunity to destroy the system justice then the
lower classes. Arthur Waley's (1964), The Analects of Confucius, states that the
government should not govern the people by regulation, but keep order with the use of
moral force and then people will keep self respect (p.85). Confucius said that the ruler
cannot stray from business, he must keep his promises, be economical in expenditure, and
show warmth and sentiment to his subjects, treating them like a father would treat his
son (Bulliet, 1997, p181).
Politically, Confucius's own ambitions were unrealized. Although he viewed civil service
as a proper goal of a gentleman, he only held minor offices and is primarily remembered
as the greatest moral teacher of East Asia ('Confucius', 1984, p.40). Confucius's goals
of morality were focused on an individual level of self-control. There are teachings in
the Analects that emphasized the rewards of government achieving the goal of morality
(Bulliet, 1997, p181).
Confucius, the teacher, had humanistic goals. He sought to help others live and improve
the quality of society by bringing about social change and resolving problems. The word
gentleman became a reference to moral character; this brought about a new 
Giacobbi 3 
class, one of educated gentry. Although Confucius's philosophy was grounded in religion
of pure and simple nature, his mission to resolve problems was not. He emphasized human
relationships and active human involvement in solving problems. The moral character of
Confucius is evident in his central teachings on the virtue of jen, meaning goodness,
benevolence, humanity and human-heartedness ('Confucius', 1984, p. 41). 
Confucius denotes proper behavior as education; this teaches that a gentleman does not
grieve if others do not recognize his merits, but to be wary if he fails to recognize
other's merits (Waley, 1964, p. 87). The Analects state that economic wealth and rank are
desires of every man, but if retaining wealth and rank brings harm to him, he must
relinquish them, and although poverty and obscurity are detested by man, he must accept
it if required (Waley, 1996, p. 100). Confucius was a man of integrity; he lived the life
of his own teachings. 
Plato was also from the classical time period; born in 428 B. C., he belonged to a
dignified, aristocratic Athenian family (Barker, 1960, p. 126). A Greek philosopher, he
founded the Athenian Academy, a philosophical school where he sought to pass on knowledge
that would issue action and teach philosophy that would be an inspiration in ones life.
His philosophy was primarily and entirely ethical; Plato ideology was conversion through
steady training in science. This training became a introduction to the service of man in
the world of politics (Baker, 1960, p. 128).
The Republic, also known as "the state" and "or concerning justice," is a dialogue by
Plato that embarks on the philosophy of man in thought (Baker, 1960, p. 80). Plato's 
works do not present a doctrine, instead they prepare a way to philosophize with a goal
of achieving enlightenment (Bloom, 1968,p. 392). Plato viewed Athens' government as
lacking justice; he believed justice could reached through the ruling of philosophers.
Plato indicated that philosophers are those who have obtained enlightenment through deep
understanding of self and profound wisdom (Reilly, 1992, p. 65-6). 
Ernest Barker (1960) states in Political Thought of Plato and Aristotle that the
Democracy of Athens appeared to be the "right divine of the ignorant to govern wrong".
Plato indicated that ignorance was a curse of Democracy. The states of Greece lost their
true character; their political laws were selfishness and ignorance, masquerading as
knowledge. Plato saw the city as divided into two classes: the amateurs, who dabbled in
politics and were as inefficient in this as any other aspect they persuade; and the
self-seekers, who ultimately brought about a state of civil war. This class division and
ignorance lead Plato to two primary aims in his Republic, specialization and
unification.
Plato's principal of the ideal states was that the government needed to be run by the
working class who were trained. Plato believed the value of the philosopher king would
enhance the government because he preferred philosophy to governing; those who enjoy the
power of government, for the sake of power, are the wrong people to rule (Reilly, 1992,
p. 66) The struggle and attempt to reform the evils of the Greek politics led Plato to
economic questions (Barker, 1960, p. 169). The evils of the division of classes were
based on money. Anyone whose property fell below the common share was not allowed to part
of the state. Rulers were elected on wealth (Jowett, 1992, p. 302).
Plato believed justice shows the way to truth about politics and allows for development
of truth in an evil society (Bloom, 1968, p. 392). The political selfishness of the
Democracy brought Plato to question the moral aspects of man in society; he believed
there needed to unselfish government and civil harmony (Barker, 1960, p. 17)
Plato began philosophizing these moral aspects with a series of questions. What is a good
man and how is he maid? If a good man is a member of the state, then what is a good
state? The third question was based on a good man possessing knowledge; what is the
knowledge a good man must possess? Finally, this led to the question of by what methods
will the good State lead its people to the ultimate knowledge that will produce virtue
and morality (Barker, 1960, p. 169)?
Plato's Republic attempts to show "the truth." If man were to gain enlightenment through
education, he would see that the conversion of the soul is comparable to turning from
darkness to light (Jowett, 1992, p.258). Enlightenment can be painful and requires
adjustment; this notion was not accepted by the Athenian government. The philosophers
were required to defend themselves were they accused of leading young men to despise
Athens and of knowingly undermining the laws of the city (bloom, 1968, p. 201).
When collectively looking at Confucius and Plato, it is obvious that they were both
influential to the classical period. The instruction of Confucius was more readily
acceptable than Plato's dialogues, possibly because Confucius's teachings were not to
attempt to change the manner of political ruling as Plato's Republic was. They both
believed strongly in preserving truth and justice through moral thought and actions.
Although Confucius approach through the Analects was focused on self-fulfillment at an 
individual level, and Plato focused at a class level, both Confucius and Plato sought to
help bring about social change. 
Politically, Confucius's teaching were directed at the upper class, the aristocracy, in
an attempt to maintain or revive ancient virtues. Whereas, Plato's dialogues were for the
lower class; his goals were justice for all, to teach the young men of Athens the way of
enlightenment, to bring about change in the political laws and offer truth to the people
of Greece, through the people of Greece.
Materialism, a priority in Greece, was not a priority in the Chinese civilization.
Plato's efforts were focused on introducing his philosophical concepts of enlightenment;
he struggled with the greed and self-centered Democracy. Confucius concentrated on
teaching the internal changes that could produce contentment of the soul and harmony of
the peoples. Neither Plato nor Confucius allowed himself to be stigmatized by the social
class status they were born into; they were both able to liberate themselves in order to
serve the people as a whole. 
Works Cited 
Barker, E (1960). The Greek Political Theory; Plato and His Predicessors. 
London: Methuen & Co. Ltd.
Barker, E. (1960). The Political Thought of Plato and Aristotle. New York: 
Russell, Inc.
Bloom, A. (1968). The Republic of Plato. New York: Basic Book, Inc
Bulliet, R. (1997). The Earth and its People. Boston: Houghton Mifflin Co.
"Confucius" (1984). The Encyclopedia of Religion (Vol.4). New York:
Macmillian Publishing Co.
Jowwett, B. (1992). The Republic Plato. New York: Quality Paperback 
Book Club.
Liu, Wu-Chi. (1995). A Short Story of Confucius Philosiphy. New York: Dell 
Publishing Co.
Mote, F. (1989). Intellectual Foundations of China. New York: McGraw-Hill 
Inc.
Reilly, K. (1992). World Civilizations (Vol.1). New York: St. Martin's Press.
Waley, A. (1964). The Analects of Confucius. Northhampton, Great Britian: 
John Dickens & Co. Ltd.
Bibliography
Works Cited 
Barker, E (1960). The Greek Political Theory; Plato and His Predicessors. 
London: Methuen & Co. Ltd.
Barker, E. (1960). The Political Thought of Plato and Aristotle. New York: 
Russell, Inc.
Bloom, A. (1968). The Republic of Plato. New York: Basic Book, Inc
Bulliet, R. (1997). The Earth and its People. Boston: Houghton Mifflin Co.
"Confucius" (1984). The Encyclopedia of Religion (Vol.4). New York:
Macmillian Publishing Co.
Jowwett, B. (1992). The Republic Plato. New York: Quality Paperback 
Book Club.
Liu, Wu-Chi. (1995). A Short Story of Confucius Philosiphy. New York: Dell 
Publishing Co.
Mote, F. (1989). Intellectual Foundations of China. New York: McGraw-Hill 
Inc.
Reilly, K. (1992). World Civilizations (Vol.1). New York: St. Martin's Press.
Waley, A. (1964). The Analects of Confucius. Northhampton, Great Britian: 
John Dickens & Co. Ltd.