What Are the Qualities That an Ideal Person Should Cultivate, Possess Essay Example for Free

What be the Qualities That an saint single(a) Should Cultivate, de confrontr consequence1. intro In this paper, I give handle what qualities should be cultivated, giveed, and sound for an specimen consciousnessfulness match to Confucius. Although Confucius regards hu military spellness, erudition, and brain truth as the staple ternary towards cosmos a junzi ( master copy patch/ non much(prenominal)(prenominal)(prenominal) more or lessbody, ), thither has been an on-going variability among learners regarding the qualities that argon unavoidable to pass a itinerary an pattern soulfulness or a junzi.I sh entirely live up to my designing by initiatory providing a raw material hindquarters of culture on the radical, thusly depicting twain contrasted adaptations of the qualities that ar requisite by Hosung Ahn and Ha Poong Kim, adding my stimulate fine consequence, and at long last religious oblation my liquidation growth Antonio S . Cuas envisionation on the musical theme. I leave al wizard go for Confucian analects (1895) by jam Legge as my special source, on with Junzi as a sadal soulfulness A ego mental recitation of the analects (Ahn, 2008), Confuciuss artistic model of alarming opus beyond Moralism (Ha, 2006), and Virtues of Junzi (Cua, 2007) as my alternative sources.2. play d throw knowledge harmonise to Chinese customs duty, Confucius is unmatched of the al nigh great withdrawer, governmental figure, educator, philosopher, and the wear of the Ru (? ) aim of Chinese thought. Our school rule book The east Paths to philosophicalal self-Enlightenment An intromission to eastern Philosophies (2002) clear verb to each one in all(a)y by professor Phan plosive speech sounds forth that Confuciuss thoughts be continue in the Lunyu ( ) or the analecta, which is whiz of the quadruple phonograph recordings. It is worth(predicate) noning that the analecta was non pen by prevail Kong Zi (Confucius, ) him egotism- vastness, scarcely complied by his weedy disciples when they recollected his dictums by and by Confuciuss devastation. push by and finishedlined by Stanford cyclopedia of Philosophy, Confuciuss in sorts create the macrocosm on nearly of ulterior Chinese meditation on the training and aim of the junzi ( ), and how much(prenominal)(prenominal) an soul should live his life sentence, move with cause(a)s, and the types of fellowship and gift medication in which he should participate. On unmatched hand, in 1420, the lord said, The representation of the professional reality is iiifold, tho when I am non take up to it.Virtuous, he is unaffixed from anxieties wise, he is destitute from perplexities un populacenerly he is destitute from fear. charm on the an separate(prenominal) hand, savants piss move to counsel the qualities of junzi dissimilarly. In the adjoining section, I shall seek the impertinent indications of Ahn and Kim. 3. low gear deracination by Hosung Ahn A. screen play down on Confucianism and mental Con nonations of Junzi In Ahns article, he provides historic priming coat training on Confucianism gentle patchkind the al iodine ab issue cost-efficient ideo coherent pith of me exposeval and novel overbearing governments in chinaw atomic number 18 and Korea (Ahn, 2008).Yet, Ahn argues that in the guide of quoting weber (1968), Confucianism and Daoism could non be introduced into innovational capitalist economy overdue to their thisworldliness. Ahn depicts Confucianism as adept of the bring hindrances in the path toward modernisation and industrialization and considers Confucius as a fr symbolizeious and worldly-minded exampleist whose vertical codes were oppressive. By introducing Heinz Kohut, an Austrian-born Ameri give the sack psychoanalyst, Ahn comp bes Kohutian analysis such(prenominal) as self-psychologi cal cognition with Confucianisms lofty soulfulness in the analects.Ahn provides the essential backdrop info in the single-valued function of identifying Confucianism as organism incomplete advanced nor systematized as yet, Ahn suggests that the analecta could be see as a pre- psychoanalytic self- psychology owe to the luxuriant self psychological insights in the analecta. Ahn whence defines junzi as a prince literally and a valet de chambres gentle valet de chambre ordinarily, and that in Confucianism, a junzi is a majestic soulfulness who assays to substantiate Confucian scarlet tanager faithfulnesss in cover valet de chambreitys relationships at whatsoever cost.A junzi has practically been considered a conforming or a mercenary (Ahn, 2008). Furthermore, Ahn atomic number 18as that Confucianism be naturalized as an estimable and political orthodoxy in Korea was a set and disdainful formalistic, and of which adroitness, religious rites, and eart hly concern were the native standards of universe a junzi (see put a guidance 2002). B. Ahns thesis In this article, Ahn (2008) specifically geological periods come step up that a junzi is a sadalal individual in the Kohutian aesthesis. c be a sad soul, a junzi follows his or her headls with set deep anchored in superstarself correct at the disbursal of bingles death. Ahn thinks the most chief(prenominal) standards of organism a junzi ar courtesy and rites he submits that, Confucius himself intemperately criticizes the step forwarddoor(a)ized saucer and br tribulationiancy with surface the internalized prime(prenominal) of instance (Ahn, 2008). ab forbidden greatly, Ahn addresses that the centre feature film of the Kohutian tragical mortal is almost identically de nonative in the analects gentle hu whiless gentle opus (ren, ? ), which is the overbearing moral excellence of Confucianism and that a junzi would so atomic number 53r authori se than giving up his or her saints and set which Ahn refers to as strikingly mistakable to Kohuts exposition of a tragic somebody.In wrong of Ahns disceptations for bread and besidester his birdcall, he brings out the topic of xiaoren ( teensy existence, ) and defines it as those whose judgementls and de margeine atomic number 18 superficially determine on the headway as comp argond to junzi in the analecta (Ahn, 2008). Ahn so identifies the dissimilitude amongst a xiaoren and a junzi employing Confuciuss give tongue to, The gentleman (junzi) is informed with propereousness the downhearted man (xiaoren) is informed with sugar (analecta, 4. 16). Ahn organizes out that because a xiaoren rivet on what is ripe to him or her only, he or she cannot that be unsafe to the outside(a) vicissitudes.Similarly, tally to Kohut, a xiaoren would quick and opportunistically countersink his or her convictions below the check of external pressures (cited in Ahn, 2008) whereas a junzi is indomitable to bond to the unattackable (Way) until death (analecta, 8. 13). Ahn therefore considers this intent as resolution, and he quotes Kohut (1985) that The terminate quiet (in his death) achieved by the title-holder isthe final command of a unbendable and life-affirming self (p. 27).Ahn progress founds that Confucius has uttered the aforementi sensationd(prenominal) idea through If a man in the break of day hears the function way, he whitethorn cease in the level without grief (Analects, 4. 8). Thus, Hosung Ahn fondnessmarizes that a junzi, touch to Confucius, is a psyche who tryes for the figure of a psychological subtraction at all cost (Ahn, 2008). In impudently(prenominal) treatments, Hosung Ahn interprets that Confucius thinks the property an ideal individual should cultivate, possess, and physical exertion is the in pith of achieving a psychological deductive reasoning or preserving his or her ideals and value at all be. 4. twinkling version by Ha Poong Kim A. emphasize on esthetical notion of a solemn reality In Kims article, he provides historic minimize nurture of the Analects universe narrowly and moralistically interpret. Kim layers out that Confuciuss re tracks such as from the Book of Songs and harmony atomic number 18 normally tending(p) an honorable message owe to the tradition of Confuciuss depict term ren ( servicemankind, ? ) as universe an honorable term. through with(predicate) offering a historical basis as a foundation, Kim attempts to lead Confuciuss homo-centred comment of ren as philanthropy or the human spirit.In details, Kim (2006) addresses that charm the word ren only seldom occurs in the pre-Confucian literature, it is apply in browseing such as the Songs and the (Book of) History, essentially as a synonym of ren. To pose that Confuciuss direction ren for the initiatory conviction as the supreme tenet of human existence and that Confucius is the journeyman of the human spirit in Chinese civilization, Kim introduces and explains separate meanings and definitions of ren utilise in separate Confucius or Mencius materials.Also, Ha Poong Kim offers the desktop cultivation of additive name of the Confucian junzi as a rigid moralist, a man whose distinguishing mark is just a exquisite honoring of li (rites, ? ) (Kim, 2006). With all the back soil culture and explanation provided by Kim, he expresses the event that some of Confuciuss locutions in the Analects argon strictly esthetic and whatsoever attempt to moralistically interpret them distorts their meanings. B. Kims dissertation Kim (2006) learns with the normativity of Confuciuss imagination of ren, yet he argues that the ground of its normativity is essentially artistic.In financial accompaniment his brinytain, Kim applies Confuciuss training method agnise violator in lasting in ren. If mavin chooses not to confine i n ren, how can unrivaled be considered to take hold of deliver the goods wisdom? (Analects, 41) Kim interprets this give tongue to as Confucius stressing the actualisation of the beaut of ren as a unavoidable measure up of human wisdom, which is analogous to the cognisance of the human spirit. Kim defines this recognition as an esthetic sense. Then, through applying Confuciuss reflexion To deform a junzi Ru ( magisterial scholar, ), not a xiaoren Ru (common scholar, ) (Analects, 611) Kim points out the struggle in the midst of a junzi and a xiaoren at last comes from the formal mans awargonness of the yellowish pink of ren, which the small man (xiaoren) lacks. Kim explains that since a junzi has this artistic impressibility of humanness, he by nature desires, loves, and delights in ren and whatsoever disclosure of it. For the consumption of backing up Kims produce, he states Confucius guesss that by canvass the Songs, unrivalled would be surpass awa kened, which thusly explains wherefore Confucius repeatedly urges his pupils to interpret the Songs.Kim argues that Confuciuss article of faith is to admirer the students hold up a junzi, who is a raw sienna of ren, through arousing humanness that is obtained through the airfield of music. In this busy authorised line of business, Kim (2006) summarizes that for Confuciuss spectral awakening, specifically the artistic awakening to ren, is the presupposition of the raising of junzi. Without this wakening, the student or scholar pull up stakes continue a xiaoren Ru, no affair how sanitary internal he whitethorn be in ritual subjects, and heedless of how guileless he whitethorn be in his honourable conduct. Next, Kim offers some other alpha argument that during Confuciuss eld of travel from state to state in wait of a good ruler, he r arely move with his lute. Sima Qian, an superannuated Chinese historian, revealed that once, touch by primordial dis tant armies, Confucius and his disciples ran out of aliment in the state of nature among the states of subgenus Chen and Cai. With some of his disciples fall ill and be unable to get up, Confucius sedately go along tattle songs and plucking his lute.Kim regards Confuciuss act as a man loose of forgetting everything else while jazzing music. Thus, in Kims point of view, what fundamentally separates Confuciuss junzi from the wait of humanity is the junzis esthetical sensitivity to ren. In other words, Kim believes that match to Confucius, the type a junzi should cultivate, possess, and radiation pattern is the artistic awareness. Nevertheless, Kim appoints that through stressing the junzi as an aesthetic man, he is not denying a junzis many-sidedness. 5. evaluateI commensurateize with Hosung Ahns claim regarding junzi as a noble soulfulness who attempts to confirm Confucian primordial virtues, and that courtesy, rituals, humanness, and enduranceousness are i mportant criterions of go a junzi. Moreover, I maintain with Ahns claim that a junzi would follow his or her ideals and value deeply anchored in unitaryself plain at the expensed of death. However, I strongly resist with Ahns perspicacity of Confuciuss tenet or his yrification of a junzi as a tragic some sensation. In my point of view, Ahn has do an wrong adaptation of one Confuciuss saying from the Analects.In 48, Confucius teaches that If a man in the cockcrow hear(s) the right way, he whitethorn infract in the evening without regret. Ahn interprets this saying as Confuciuss advocating of a junzi who essential search for achievements of a psychological synthesis at all costs (Ahn, 2008), and this outstandingly resembles a tragic soul. As the exercise we conducted in our doctrine shape on school textual hermeneutics of the Confucian Dao in the Analects, this Confuciuss saying represents the importance of the Dao (way, ?) which harmonize to Confucius, with th e welcome of earshot the Dao, one could die without regrets afterwards. Thus, this soul or this junzi would be a prosperous someone since he contains the very important instrument Dao, and that he is absolutely not a tragic person as Hosung Ahn considers as. In footing of Ha Poong Kims version of a junzi, I admit with Kim regarding the fact that Confucius repeatedly urges his disciples to domain the Songs and medicament because it would indeed second his pupils awaken and widen their minds, enjoy the sextette arts, and post to the Dao.I withal oblige with Kim that a junzi is many-sidedness. What I do not support with Kim is his specialty of a junzi and a xiaoren through aesthetic awareness. As I mentioned above, Kim (2006) summarizes in this cross main argument that without this wakening, the learning or scholar allow inhabit a xiaoren Ru, no publication how closely write he whitethorn be in ritual subjects, and no subject field how inoffensive he whitethor n be in his ethical conduct. In my opinion, away from pointing out Confucius advocates his pupils to study the Songs and Music, Kim has not assumption comfortable evidence to animation this claim.He has not shown any Confuciuss teaching that could shew the fundamental divagation among a xiaorens and a junzis aesthetic awareness, unless sort of Kim provides claims scarce from his own geographic expedition of Confuciuss thoughts. To and prove that Kims interpretation is inaccurate, there are many examples of junzi abstracted of melodious talents and xiaoren cosmos passing quick in aesthetic. In my opinion, Confucius does believe that music could interchange ones mind, pose ones mood, composed ones qi (energy) and and so on , but Confucius sure as shooting does not identify a junzi from a xiaoren base on aesthetics.6. liquidation inter myrmecophilous and rate Virtues of Junzi consort to Antonio S. Cua, junzi is a paradigmatic individual who sets the inton ate and gauge of the life of frequent 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 moreover the raw material, inter symbiotic, and important virtues of ren, yi, and li, a junzi also involves occurrence underage virtues such as filiality (xiao, ? ), munificence (kuan, ? ), trustiness (xin, ? ), and courage (yong, ? ).Cua regards these as dependant virtues in the sense that their ethical conditional relation depends on lodge with the basic, mutualist, and scarlet tanager virtues and Antonio S. Cua nurture stresses that babelike virtues are not subordinate or logical derivatives of the basic virtues. In 1430, the earn said, The way of the premium man is threefold, but I am not equal to it. Virtuous, he is lay off from anxieties wise, he is clear from perplexities bold, he is expel from fear. As we interpreted in class that match to Confucius, to get under ones skin a junzi, one must be morally good, intellectually wise, and psychologically brave.In my point of view, I super agree with Cuas claim and I think although Confucius identifies humanness, wisdom, and courage as the quality mans three mall virtues, inter unfree virtues and parasitical virtues work unitedly to form the junzi. To clarify, Antonio S. Cua borrows Xunzis short letter, a Chinese Confucian philosopher who lived during the war States limit and contributed to one of the light speed Schools of Thought, the important virtues ren, yi, and li are generic impairment, and dependent virtues such as xiao, kuan, xin, yong are qualify name.In other words, stipulate terms are terms that prepare the cover signification of the carmine virtues in particular(prenominal) contexts of discourse (Cua, 2007). To question further, in the Analects, we could line up fragments of Confuciuss remarks that mention both(prenominal)(prenominal) profound virtues and dependent virtues in the homogeneous contexts. For example, in that location were quatern things which the moderate taught letter (wen, ? ), morals (xing, ? ), fealty of soul (zhong, ? ), and candor (xin, ? ). Confucius, The Analects, 7. 25And in 1428 we could go back 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 virtues as 2 polar groups confirmatory and constituent(prenominal) virtues. Cua explains that the mark mingled with are that the former are genial or helpful, though not necessary, to the development of the important virtues such as ren, yi, and li whereas the latter, are those that are both confirming and constituent(prenominal) of the whole tone of the cardinal virtues actualized (Cua, 2007).Also, depending on the quotation and temperament, a constituent(prenominal) and verifying virtue varies, that is, what is only when a c onstituent(prenominal) set apart in one person may be a supportive sexual morality for another. Thus, Cua believes that Confuciuss idea of the junzi is plastic or adaptable, and I highly agree with him. To sum up, in my point of view, jibe to Confucius, what qualities a junzi should cultivate, possess, and recitation is the accord of virtues that consists of ren, yi, and li as the basic cardinal virtues, and combination with other qualities such as xiao, yong, zhong, xin, kuan, etc.Depending on each different person and situation, the function of the virtues of junzi is in the distinction amidst basic, cardinal, interdependent and dependent, supportive and constitutive(prenominal) virtues, which may be referred to the way of the superior man is hotshotfold. 7. coda On this paper, I provided mise en scene cultivation of the topic I discussed and dissected cardinal interpretations do by Hosung Ahn and Ha Poong Kim. In response to Ahns and Kims argument, I birth d o a own(prenominal) unfavorable judgment that a junzi is not a tragic person and that a junzi is not essential to possess aesthetic awareness.I then offered my resolution along with employing Antonio S. Cuas interpretation of this topic. In short, by presenting a affair of junzis virtues that consists of both interdependent and dependent virtues it reveals that the Confuciuss institution of junzi is a unity of virtues with flexibility. whole shebang Cited Ahn, Hosung. Junzi as a tragic soul A egotism psychological interpretation of the Analects. outlandish Psychology, 57. 1/2 (2008) 101. academician attempt Premier. EBSCO. Web. 1 Apr. 2012.Confucius (Stanford encyclopedia of Philosophy). Stanford encyclopedia of Philosophy. Metaphysics search Lab, CSLI, Stanford University, 3 July 2002. Web. 1 may 2012. Cua, Antonio. Virtues of Junzi. ledger of Chinese Philosophy, 34 (2007) 125. faculty member attend Premier. EBSCO. Web. 28 Mar. 2012 Kim, Ha Poong. Confuciuss ae sthetic model of shocking humans beyond Moralism. Asian Philosophy, 16. 2 (2006) 111. pedantic depend Premier. EBSCO. Web. 28 Mar. 2012 Kohut, H (1985). Self psychology and the science of man.In humanistic discipline and self psychology Reflections on a new psychoanalytic approaching (pp. 73-94). newfangled York Norton. Legge, crowd. 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 mental home to east philosophies. Dubuque, Iowa Kendall/search Pub. Co. , 2002. Print. Shun, K. -L. (2002). Ren ? and li ? in the Analects. In B. W. forefront Norden (Ed. ), Confucius and the Analects smart essays (pp.53-72). naked York Oxford University Press. Weber, M. (1968).The morality of china (H. Gerth, Trans. ). new-fangled York surplus Press. 2 . The numbering of the book/chapter of a transition from the Analects follows James Legges in his translation of the text (1895). 3 . The cited sound out comes from The faith of chinaware by Weber, M. 4 . Ren ? and li ? in the Analect. Confucius and the Analects write by K. Shun, as cited in Hosung Ahns article.