The culture of China attracts many with its mystery and originality. A huge eastern power, which has been developing in isolation from other countries of the world for a long time, beckons with its unpredictability and the ability to preserve cultural values ​​and maintain traditions.

One of the main achievements of Chinese spiritual culture can rightly be considered a philosophical and religious teaching - Confucianism.

The founder and founder of this doctrine is a Chinese scientist of the fifth century BC. Kung fun tzu. His name literally translates from Chinese as "wise teacher Kun", and in European transcription it sounds like Confucius. It was under this name that the sage went down in history, who based his philosophy on the ethical and moral foundations of behavior, which have not lost their relevance to this day.

The doctrine was based on the relationship between people and the state, between people belonging to different strata of society and between all citizens of the country as a whole.

The philosophy of Confucius cannot be considered a religion in the strict sense of the word, although it was adopted during the life of the sage and became the state religion. In fact, it should be viewed as an incentive to act to normalize relations within the state, relations between the ruling forces and the people. This is a special worldview that allows you to harmonize your vision of nature and man, and society.

The life of the great sage Confucius

The 6th-5th centuries BC were a difficult time for the Chinese empire: it was a period of civil strife and a fierce struggle for power. The feudal lords, in their desire to seize lands and increase their power and influence, did not pay attention to the needs and sorrows of ordinary people. The peasants were impoverished and ruined. The future scientist Kung Fu Tzu was born into a noble family that lost all its wealth, became an orphan early, and did not have the means to live. He lived very modestly, so he knew firsthand about the difficulties of the life of poor people, so in his early sermons he tried to open his eyes to the injustice of what was happening around him.

At a young age, he was lucky, fate gave him a chance to get into the state of Zhou, where he was hired in an old book depository, where he met a scientist, the founder of the doctrine. Of course, no one in our time knows about the essence of their conversations, but they clearly contributed to the development of a scientist and philosopher. Upon returning to his hometown of Chuifu, Confucius founded his own school. An interesting fact is that almost all of his students became prominent political figures.

What is at the core of relationships between people?

There is an ancient parable about Confucius and his disciples. Once the most inquisitive student asked the wise teacher, is there such a concept, based on which you can live your whole life without coming into conflict with others?

The sage did not think for a long time, he immediately answered: “Yes, such a concept exists. This is Indulgence. No matter how high you stand, be more condescending to those around you, no matter how low you fall, all the more so be condescending to those who are now laughing and dishonoring you. Understand that all people equally possess both noble and low qualities, and in order not to be disappointed in others, we must be indulgent to their weaknesses.

The wisdom of the book "Lun Yu"

The book written by Confucius contains all his sayings and teachings. It cannot be said that he himself collected and kept his teachings, no, his students collected them bit by bit and after the death of the scientist they placed them in a collection. But in this collection you can find answers to all questions concerning the administration of the state and the rules of conduct for any person in society.

It was the life path of the sage himself that became the basis and model for each subsequent young generation. Based on his vision of the gradual formation of an independent person, more than one noble man corrected his life.

• 15 years - the desire for learning and education,
• 30 years - the acquisition of independence,
• 40 years old - obtaining firm convictions, the formation of a worldview,
• 50 years - awareness of yourself as a person and understanding of what goals Heaven sets for you,
• 60 years old - you acquire the ability to read in the hearts and minds of people, no one can deceive you,
• 70 years - understanding the harmony of the Universe, following the Rituals sent down by Heaven.

The teachings of the great Confucius are still a model for the behavior of the citizens of the Republic of China.

Ethical principles of Confucianism

The doctrine is based on the rules of conduct for every person and citizen of a great power. Confucius understood that the very first task facing the reformer is the education of a person. That is, the human factor comes to the fore in the formation of a strong state.

The most difficult thing in this was to make people act as they should, since every person is lazy by nature, and even realizing that he lives and acts incorrectly, he does not want to re-educate himself. In addition, it is difficult to change already established views and look at the world differently.

In the matter of re-educating his compatriots, the great philosopher relied on the cult of his ancestors. In China, the cult of ancestors was preserved for a very long time, and in every family one could find an altar on which incense was smoked and in difficult times they turned to the help of ancestors, wise and understanding. The long-dead were a role model, a kind of standard of correct behavior, which is why Confucius turned to the original national religion in the matter of becoming a new citizen.

Briefly about the basic principles of Confucian teachings

The fundamental principles of the philosophy of Confucius are: love for one's neighbor, humanism and noble thinking, based on the internal and external culture of man.

What does the concept of philanthropy according to Confucius include? This is the ability to behave with dignity in any circumstances, the ability to manage people, mercy and respect for all people without exception, the ability to inspire confidence and be able to make quick decisions in difficult situations.

Confucius himself did not consider himself completely philanthropic and often told his students that throughout their lives one should strive to improve one's inner world.

The second principle of humanism includes respect and respect for the elders, patronage and mutual assistance to the younger ones. The main thing for a person is not education and position, not power and nobility, but the ability to properly build relationships with people around.

The great teacher himself will best say about nobility: “A noble husband thinks first of all about duty, and a petty person about his own benefit.” The philosopher believed that a person endowed with a noble soul should not think about food and money, but about the state and society.

The teacher often told his students that only an animal obeys instincts, and a person is a higher being and must be able to control his desires and instincts. The teaching itself is based on the spiritual side of human existence, leaving all physiology aside. Confucius believed that the brain and soul should control a noble person, but not the stomach.

The teachings of the great philosopher pushed everyone to choose their own path, and under no circumstances turn off it.

And today the teachings of the great Confucius have not lost their significance in the Celestial Empire. This is not just a symbol of China, it is a special ritual of life that affects the worldview and development of every citizen of the PRC.

Was born: 551 BC Kingdom of Lu (now Shandong Province) China.

Died: 479 BC, Kingdom of Lu.

Main works: Confucius is credited with editing many classical works, but most scholars now agree that the only text that truly represents his ideas is the Lun Yu (Discourses and Sayings), compiled from Confucius's school notes by his student after his of death.

MAIN IDEAS

Ren, or humanity, is the most valuable quality of a person, achievable in the process of education. The way to gain ren is to practice li, that is, social norms.

Whether there is something once and for all given, they can change in accordance with specific conditions. The criterion for the acceptability of certain whether is and, "duty-justice", the source of acceptability and meaning.

Education is a necessary condition for the emergence of harmony and culture in society.

The highest principle of government is jen (humanity), and the ruler who practices this principle is a model for the whole people.

To restore order in a society that is in a state of chaos, one should use “correction of names” - therefore this principle can also be called “strengthening li”.

Confucius (Latin for Kung Fu Tzu, or Kung Tzu, "Master Kung") is a very significant figure in Chinese history. Kun is the family name of Confucius, and at birth he was called Qiu. His childhood was quite ordinary and passed in poverty and deprivation: his father died when he was only three years old, he was raised by his mother. Nevertheless, already at the age of fifteen, he firmly decided that he would be a scientist. Having married at the age of 19, he entered the civil service, hoping to realize his ideals in practice. Confucius received a minor post of overseer of the collection of taxes from the lands of Lu, but did not make a career and, after serving ten years in the official field, he retired to devote himself entirely to teaching the ideas that he comprehended in the incessant reading of ancient books and reflections.

For many years he traveled with his students, hoping to find an application for his ideas from the rulers of the kingdoms into which China was divided in those days. However, all of them, certainly showing respect for him, rejected his ideas, and in the end he abandoned his intention to take public office and returned to his native kingdom of Lu, where he devoted himself to the career of a teacher. Over the remaining years, he compiled the so-called "Confucian canon", which included such ancient monuments as "Shi jing" ("Book of Songs"), "Shu jing" ("Book of History" or "Book of Documents"), "I jing" ("Kinga of change").

Despite the failed state career, Confucius had a high authority of the Teacher - many people were attracted by his personal charm, honesty and disinterested service to the Truth. He had about three thousand students, seventy of whom later became prominent scientists. The disciples of Confucius, generation after generation, spread his teachings throughout China, and in the end, in the 2nd century. BC, during the reign of the Han Dynasty, it took the position of the state ideology, and Confucius himself began to be referred to only as the “Great Sage-Teacher”. His philosophy has been studied for centuries and continues to be studied not only in China, but also in Japan, Korea, and Singapore.

Despite the obvious fragmentation and aphoristic nature of "Lun Yu", in the teachings of Confucius one can single out the central idea that unites it into an integral system - this key idea is jen, "humanity". Regarding the etymology, scientists are still arguing, but no one disputes that in "Lun Yue" this term means "love for people." When one of the disciples, Fan Ji, asked Confucius a question about the meaning of ren, he replied: “It is love for a person” (12:22). However, in the definition of jen, "love" should by no means be understood as an impulsive, romantic feeling or love for God (as well as God's love for people). Nor did Confucius teach love for one's enemies. Ren is a natural instinctive human feeling, but through education it is cultivated and civilized. Thus, jen is a means of making a distinction between humans and other living beings. Having correctly understood this definition, it is easier to understand other categories of Confucianism, which include:

Xiao(filial and filial piety) - a civilized attitude towards their parents;

Di- brotherly love, a civilized attitude towards others, peers.

Zhong(loyalty) - a civilized attitude towards superiors: rulers, emperors, masters, or even to one's own country.

Lee(ritual, ceremonies, ceremonies) - behavioral norms through which people express their feelings in a civilized way.

And(duty-justice) - the practice of expressing civilized feelings at the right time and in the right place.

ceyunzi("perfect husband", or perfect personality) - a type of personality that embodies the perfection of the education of feelings.

The Lun Yu contains a dialogue that often puzzles the Western reader. When Confucius heard how a certain young man was called "honest" for informing on his father who stole a sheep, he sighed sadly and said:

A truly honest person is not like that. The father will hide the son's crime, the son will hide the father's crime - that is what honesty means (13:18).

It may seem to the reader that Confucius here encourages theft and condemns law-abiding. In fact, in this passage, Confucius does not encourage crime or its concealment at all - he only objects to this young man being considered a "model of honesty." Anyone who is familiar with the Confucian concept of "headship of the heart" will see no contradiction in this passage.

The outstanding modern Chinese philosopher Liang Shuming in his monograph "Philosophical Aspects of the Civilization of East and West" (1922) defines jen as intuition. Despite the vagueness of this concept, it helps to understand jen as feelings that manifest themselves in a particular situation directly and spontaneously. Ren is a kind of moral insight based on ethical education and life experience. Ren is not innate knowledge, ren arises through the practice of li, cultivation and knowledge.

Socialization and self-realization

Ren is the moral ideal and the goal of education. But how to achieve it? In Lun Yue, Confucius gave a clear answer to this question: the process of personality transformation occurs through the practice of li (12.1). The term Li is most often translated into Russian as “ritual” or “rite”, as well as “ceremonies”, “good manners”, “politeness”, etc. In a broad sense, jen includes the totality of social morality and social practice. In a narrower but more precise sense, jen refers to socially acceptable forms of behavior. It may seem that this is the result of social development and the evolution of rituals. However, Confucius means by whether the special social inventions of the sages of antiquity, created to educate the people and establish social order. The limiting and regulatory functions of Li are beautifully shown in the Notes on Ritual (Li Ji).

But if they are called to maintain social order and morality, then what do they have to do with acquiring the quality of jen? After all, it is more logical to think that, first of all, social norms and institutions, they contribute to the development of conformism, and not individuality. But we should not forget that for Confucius, a person is not something closed and limited - on the contrary, a person exists only in connection with other personalities. Whether just define the norms of human relations. Concepts of individuality outside of human relationships are meaningless.

That is why Confucius said: "He who helps others to establish himself establishes himself - this is the way of a man zhen." Confucius believed that for the formation of a full-fledged personality, a long, full of compromises, the process of socialization is necessary. The acquisition of individuality and socialization for Confucius are two sides of the same process. That is why the practice of li is the way to gain jen.

For a better understanding of the idea of ​​Confucius, one can turn to Aristotle, who understood virtue as a habit or desire to act in a certain way. In other words, the cultivation of virtue is conditioned by the development of ethical norms and habits. The moral norms established by the sages manifest themselves precisely in the form of li. Since jen is the main virtue, practice leads to its achievement without fail.

It can be said that li and ren form a unity of means and purpose, and if ren in Confucian ethics is the main goal, then the knowledge and practice of li are undoubtedly the only correct means of improving the personality. “He who does not know whether cannot realize himself,” said Confucius (20.3).

At the same time, it should not be understood as something constant and unchanging. Lun Yu unambiguously states that Confucius considered li to change according to circumstances and time (2.23; 3.14). Moreover, it would be a mistake to think that Confucius valued only the ancient rituals of Li.

He said: [Dynasty] Zhou could contemplate the ritual of the two preceding dynasties. How beautiful is its culture! I prefer to follow the Zhou [rather than the preceding dynasties]! (3.14).

This passage makes controversial the spread of the notion that Confucius advocated a simple return to antiquity. No, he recognized the necessity and inevitability of change, only these changes, in his opinion, should be gradual, and not a sharp break with the past. Such a break in the fabric of history is contrary to the spirit of Confucian philosophy.

Of course, for all possible situations and situations, one and the same li cannot be used - there must be some higher principle, a criterion for determining whether. Whether “duty-justice” is such a criterion. Confucius never gave a precise definition of li, but used the term repeatedly:

A perfect husband will not rebel against society and does not follow it, he acts in accordance with and ”(4.10).

Achieving wealth and honors by violating and is as far from me as the clouds in the sky (7.15).

A perfect husband is receptive to and, insignificant people are receptive only to profit (4.16).

From these passages it is easy to understand that i is the principle of due, or moral correctness. The first passage needs no explanation. Judging by the second and third, Confucius considered morality and profit as something opposite. However, a closer reading of "Lun Yu" convinces us of the opposite - he rather prioritizes. And has a higher priority than the benefit, and if it conflicts with the benefit, it should be preferred to the - benefit. So, and is a regulative principle for choosing one or another way of behavior. However, Confucius does not give an exact answer to the question: is it also an innate property or is it acquired through education?

Tao of the ruler and the establishment of order in society

One of the most important problems in Confucian politics is the way the state is governed. Apparently, Confucius knew practically nothing about the representative government of society, in which a rather complex legislative body functions, as well as control over the implementation of laws. Therefore, from his point of view, restoring order in society with the help of legislation and executive power is only the most extreme means. Even if Confucius admits the possibility of creating reliable control over the implementation of the rule of law, then this path, in his opinion, does not befit a wise ruler.

A wise ruler leads the state without overly complex coercive measures - he "rules with the help of his virtue, remaining in his place motionless, like the North Star around which all other stars revolve" (2.1). Two things follow from this: firstly, the main thing for the ruler is virtue, and not law or violence. Secondly, a truly wise ruler, without leaving the throne, tries to become a model for his subjects. Then the following questions arise: what is governance by virtue and how to manage, being an example to follow?

At the same time, we should not forget that the main virtue for Confucius is jen, that is, love for people. It is also at the center of the political philosophy of Confucius; that is why for him the main thing in management is the absence of violence, so that the death penalty is practically not used. The ruler of one of the kingdoms, who asked Confucius whether criminals should be executed, he replied:

Is the death penalty necessary? If you yourself are virtuous, then your subjects will strive to imitate you. The ruler is like the wind, and the people are like grass. When the wind blows, the grass bends. (12.19).

What is clear from this passage is that, first, ruling by ren eliminates the need for harsh punishments. Secondly, the metaphor of "wind and grass" suggests that, according to Confucius, governing by a pattern is more effective than governing by strict laws. Confucius believed that the main thing in management is not the introduction of as many laws as possible and monitoring their implementation, but the moral education of people (the people).

The foundations of moral education are laid in the family. Ren cultivation begins with xiao (filial piety) and di (brotherly love and respect). Once Yu-tzu told Confucius that xiao and di are the basis of ren (1,2). And, as already mentioned, the development of virtue is accomplished in the course of the process of socialization, with the help of practice. Thus, whether plays a leading role in the process of moral education, which in turn is the basis for the formation of social order. In addition to whether, as Confucius himself emphasized, music and literature are important in the process of education.

The question involuntarily arises: what to do if the people neglect the pattern established by the ruler and begin to violate it without permission? In this case, Confucius recommends resorting to the method of "correcting names" (zheng ming). In a narrow sense, this should be understood as a tightening of the criterion and whether in practice. Let's take music as an example: it would be absurd to play wedding tunes at a funeral or for a dignitary to use the music of the imperial court. In a broad sense, the doctrine of zheng ming involves not only the use of things in accordance with their "names", but also the establishment of the correct order in social rituals and in the behavior of individuals. When Ji-gong asked Confucius what he calls true governance, the sage replied: “Let the ruler be the ruler, the minister the minister, the father the father, the son the son” (13:11). This is the short but precise definition of this doctrine by Confucius himself.

On the negative side, the application of the zheng ming doctrine means that a person should not perform duties that are not his own (or claim other people's rights). “He who does not hold public office,” Confucius himself explained, “should not take part in public affairs” (8.14).

However, zheng ming should only be used in a degenerate society. In an ideal state, the names have already been corrected, and their further correction is useless. “If the society is already ordered, there is no need for reforms” (18.6), Confucius pointed out unequivocally. Zheng ming is carried out if the society is far from ideal.

But what did Confucius consider the ideal form of government? For him, the ideal was embodied in the principle of wuwei ("non-doing"). What is "management of non-doing"? This can only be managed if there is a solid foundation in the form of moral education. With a lack of virtue in society, no matter how hard the government tries to correct this situation, violence and chaos will still reign in the country. Confucius explained it this way:

If you rule by coercion and limit the people with laws and punishments, then people will begin to avoid this, but they will not acquire a sense of shame and conscience. If, however, they are ruled by virtue and guided by li, they will develop feelings of shame and conscience, and they will begin to act virtuously on their own (2:3).

Thus, Confucius addressed primarily to the human heart, that is, to the moral foundations of the individual. An ideal society - a society in which there is no crime and violence - is possible only when each individual reaches the realization of jen in his development. Then the ideal society appears as if by itself. In the book "Tao Xue" ("Great Teaching"), the following is said about this:

When a person improves his virtue, regulates family relations, when family relations are settled, order reigns in the state, when order reigns in the state, order and tranquility begin throughout the Celestial Empire. The cultivation of virtue is the root or foundation of order for everyone, from commoners to the Sons of Heaven.

It is clear from this passage that for Confucius the cultivation of one's own virtue, moral self-cultivation, was the basis for achieving world peace. And the pacification of the Celestial Empire was the cherished goal of the Confucians, despite the fact that most of the history of China was spent in wars.

- one of the greatest thinkers of the ancient world, a sage, a great Chinese philosopher, the founder of a philosophical system called "Confucianism". The teachings of the Great Teacher had a huge impact on the spiritual and political life of China and East Asia. The real name of Confucius is Kung Qiu, in the literature he is often referred to as Kung Fu-Tzu, which meant teacher Kun or Tzu-Teacher. Confucius was born in the winter of 551 BC, judging by the genealogy, he was a descendant of a noble, but long-impoverished family. He was the son of an official and his 17-year-old concubine. At the age of three, Confucius lost his father and the family lived in very cramped conditions. From childhood, Confucius knew poverty, need and hard work. The desire to become a cultured person prompted him to engage in self-improvement and self-education. Later, when Confucius was praised for his excellent knowledge of many arts and crafts, he said that poverty contributed to this, which forced him to acquire all this knowledge in order to earn a living. At the age of 19, Confucius married, he had three children - a son and two daughters. In his youth, he worked as a superintendent of state lands and warehouses, but he realized that his calling was to teach others.

At the age of 22, he opened a private school, where he accepted everyone, regardless of their financial situation and origin, but did not keep those who who did not show the ability and serious attitude to learning. At school, he taught history, the science of morality, taught ethics, politics, interpreted books, ancient songs and legends. Young, inquisitive minds gathered around him, in need of moral guidance and striving to understand the basis and principles of proper government. According to legend, Confucius had about 3,000 students, 72 of whom were the most prominent. The names of 26 of his students are known for certain. The most beloved student was Yan-Yuan, who unfortunately died early. The main propagandist of the teachings of Confucius was Men Tzu.

Accompanied by 12 students who relentlessly followed their mentor, Confucius traveled through the kingdoms of ancient China, where he sought to put into practice his principles of correct and wise statehood. management. However, many rulers did not like it. At the age of 52, Confucius first entered the civil service, having first received the position of governor of the city of Hung-to. His work gives excellent results, he becomes the overseer of public lands, and a little later - the brilliant Minister of Justice. According to the teachings of Confucius, the art of government is to put everyone in their place in accordance with their abilities in society - "Where the sovereign-sovereign, minister-minister, father-father, son-son, there is a wise government." Each person, in his opinion, should learn and improve, and the rulers should educate and educate the people. Confucius deeply condemned the internecine strife between the rulers of the appanages and advocated the need for the unification of China.

Thanks to the wise rule of Confucius, the duchy of Lu began to noticeably prosper, which caused great envy among the neighboring princes. They managed to quarrel between the duke and the sage, as a result of which, in the 56th year of his life, Confucius leaves his fatherland and wanders around China accompanied by his students for 14 long years. He lived at the courts and among the people, he was flattered, fawned over, sometimes honored, but not offered public positions. In 484, thanks to an influential student who held an important post in Lu, Confucius was able to return to his native province. In recent years, Confucius was engaged in teaching and books - he compiled the annals of Lu "Chunqiu" for the period 722-481 BC, edited "Shu jing", "Shi Jin". Of the literary heritage of Ancient China, the most praised was the I Ching - the Book of Changes.

According to legend, the Great Teacher died in the fourth month of 478 on the river bank under the canopy of foliage, surrounded by his beloved students, who did not leave his grave for almost three years. In the cemetery where the Great Philosopher and Sage was buried, it was supposed to bury only his descendants in the future. His followers wrote the book "Lun Yu" ("Conversations and Judgments"), compiled from the recorded conversations of Confucius with his students, like-minded people, from his statements. Soon the book received the status of the canon of his teachings, Confucianism received universal recognition, acquired the status of an official dogma. Unrecognized during his lifetime, Confucius became the object of the boundless admiration of an entire nation.

Confucianism takes its name from the Latin "wise teacher Kun". It is considered the teaching of well-bred and enlightened people. It is also often referred to as the "religion of the scholars".

Confucianism became the main ideology of China. Its influence can be compared with that of Catholicism in Europe.

The founder of the doctrine Confucius lived in the VI-V century. BC. The country at that time suffered from internecine wars and fragmentation. Confucianism can be briefly called the doctrine of the desire for stability and order. Confucius was fond of music and ancient rituals. It is through them that a person must achieve harmony with the Universe. The philosopher managed to establish his own school and become teachers of the history of China. Most of the important political figures were alumni of this school.

Lun Yu is the main book of Confucianism. It was released by the students of the deceased philosopher. The book describes the fifteen-year long life experience of Confucius:

• 15 years of planning to study;
• 30 years of becoming independent;
• 40 years of freedom from doubt;
• 50 years of mastery of the heavenly will;
• 60 years of art to distinguish lies from truth;
• 70 years to observe rituals and listen to your heart.

Harmony is subject only to a well-mannered and highly moral person. Only after the right education of people in the country will there be order in everything. One should feel the soul of the people when taking managerial measures. Time has confirmed the correctness of Confucius. The most difficult philosopher considered to force a person to follow the principles of morality and ethics. For some, this takes many years, while others are simply too lazy to work on themselves. Confucius skillfully used in his teaching the cult of ancestors, honored by the Chinese for many centuries. Legendary ancestors became role models.

Confucius called for the love of the people around him, to be responsible for his own actions, to honor the elders and take care of the younger ones, to remain faithful and sincere.

Family norms were transferred to the state level. China began to prosper due to the fact that each person had his place and fulfilled his duties - the basic principle of human relations.

To become philanthropic, you should cultivate the following qualities in yourself:

• achieve success through your ingenuity;
• to show mercy in management;
• the ability to inspire confidence in oneself;
• to conquer the crowd with the breadth of horizons;
• be respectful and avoid embarrassing situations.

The principles of Confucianism are broad. For example, philanthropy means not only love for people, but also responsibility, reading traditions, heritage, etc. Humanity - honoring the elders, brotherly love, patronage and help of the younger ones. But above humanity, Confucius considered the precise execution of instructions, principles and dogmas. There was a case in the life of the philosopher when he ordered the execution of actors for non-compliance with the script.

Every person should be noble and cultured. People should think about higher matters, not earthly pleasures.

Man is the highest being in the animal world. He is able to control his actions and knows a sense of proportion. The golden mean should be in everything: food, pleasures, etc.

A noble Chinese must pass all three roads:

• military;
• official;
• hermit.

He must be aware of what is happening around him, think logically and briefly, master the main principles for the development of his field of activity.

Confucius was the first to open free schools. Lessons were conducted not in the form of lectures, but in the form of conversations. The teacher was distinguished by indulgence, but demanded a lot from smart and soulful students.

Today, Confucianism is a lifestyle with a thousand-year history. The actions of people are based on the heritage of their ancestors and their life experience. Confucianism plays a big role in the life of the Celestial Empire and its inhabitants.

Life path of Confucius

Confucius was born in 551 BC in the kingdom of Lu. Confucius' father Shuliang He was a brave warrior from a noble princely family. In his first marriage, he had only girls, nine daughters, and there was no heir. In the second marriage, such a long-awaited boy was born, but, unfortunately, he was a cripple. Then, at the age of 63, he decides on a third marriage, and a young girl from the Yan clan agrees to become his wife, who believes that it is necessary to fulfill the will of her father. The visions that visit her after the wedding portend the appearance of a great man. The birth of a child is accompanied by many miraculous circumstances. According to tradition, there were 49 signs of future greatness on his body.

Thus was born Kung Fu Tzu, or the Teacher of the Kun clan, known in the West under the name of Confucius.

Confucius' father died when the boy was 3 years old, and the young mother devoted her whole life to raising the boy. Her constant guidance, the purity of her personal life played a big role in shaping the character of the child. Already in early childhood, Confucius was distinguished by his outstanding abilities and talent as a soothsayer. He liked to play, imitating ceremonies, unconsciously repeating ancient sacred rituals. And this could not but surprise others. Little Confucius was far from the games of his age; his main entertainment was conversations with sages and elders. At the age of 7, he was sent to school, where it was mandatory to master 6 skills: the ability to perform rituals, the ability to listen to music, the ability to shoot a bow, the ability to drive a chariot, the ability to write, the ability to count.

Confucius was born with an infinite susceptibility to teaching, the awakened mind forced him to read and, most importantly, to assimilate all the knowledge set forth in the classic books of that era, so later they said about him: "He had no teachers, but only students." At the end of the Confucius School, one of all the students passed the most difficult exams with a 100% result. At the age of 17, he already held the position of a government official, the keeper of the barns. "My accounts must be correct - that's the only thing I have to worry about," said Confucius. Later, the cattle of the kingdom of Lu also came under its jurisdiction.

At the age of twenty-five, Confucius was noted for his undeniable merits by the entire cultural society. One of the highlights of his life was the invitation of a noble ruler to visit the capital of the Celestial Empire. This journey allowed Confucius to fully recognize himself as the heir and custodian of the ancient tradition (as many of his contemporaries considered him to be). He decided to create a school based on traditional teachings, where a person would learn to cognize the Laws of the surrounding world, people and discover their own abilities. Confucius wanted to see his students as "holistic people" useful to the state and society, so he taught them various areas of knowledge based on different canons. With his students, Confucius was simple and firm.

His fame spread far beyond the neighboring kingdoms. The recognition of his wisdom reached such an extent that he took the post of Minister of Justice - in those days the most responsible position in the state. He did so much for his country that neighboring states began to fear a kingdom that brilliantly developed through the efforts of one person. Slander and slander led to the fact that the ruler of Lu ceased to heed the advice of Confucius. Confucius left his native state and went on a journey around the country, instructing rulers and beggars, princes and plowmen, young and old. Wherever he went, he was begged to stay, but he invariably answered: “My duty extends to all people without distinction, for I consider all who inhabit the earth to be members of one family, in which I must fulfill the sacred mission of the Instructor.”

Philosophy was for him not a model of ideas put forward for human consciousness, but a system of precepts inseparable from the behavior of the philosopher. In the case of Confucius, one can safely put an equal sign between his philosophy and his human destiny.

The sage died in 479 BC; he predicted his death to his disciples in advance.

Confucius did not like to talk about himself and described his entire life path in a few lines:

“At the age of 15, I turned my thoughts to teaching.

At the age of 30, I found a solid foundation.

At the age of 40, I managed to free myself from doubts.

At the age of 50 - I knew the will of Heaven.

At the age of 60, I learned to distinguish truth from lies.

At the age of 70 - I began to follow the call of my heart and did not violate the Ritual.

Teachings of Confucius

Emphasizing his adherence to tradition, Confucius said: “I transmit, but do not create; I believe in antiquity and love it.” Confucius considered the first years of the Zhou Dynasty (1027-256 BC) to be the golden age for China. One of his favorite heroes was Zhou-gun. Once he even remarked: “Oh, how weak I have long been, I no longer dream of Zhou-gong” (Lun Yu, 7.5). On the contrary, modernity was presented as a realm of chaos. Endless internecine wars, ever-increasing turmoil led Confucius to the conclusion about the need for a new moral philosophy, which would be based on the idea of ​​\u200b\u200bprimordial good inherent in every person. Confucius saw the prototype of a normal social structure in good family relations, when the elders love the younger ones and take care of them (jen, the principle of "humanity"), and the younger ones, in turn, respond with love and devotion (and, the principle of "justice"). The importance of fulfilling filial duty (xiao - "filial piety") was especially emphasized. A wise ruler should govern by instilling in his subjects a sense of reverence for the "ritual" (li), that is, the moral law, resorting to violence only as a last resort. Relations in the state in everything should be similar to relations in a good family: "The ruler should be the ruler, the subject - the subject, the father - the father, the son - the son" (Lun Yu, 12.11). Confucius encouraged the cult of ancestors, traditional for China, as a means of remaining faithful to parents, clan and state, which, as it were, included all the living and the dead. The duty of any "noble man" (junzi) Confucius considered the fearless and impartial denunciation of any abuse.

The teachings of Confucius can be divided into three closely related conditional parts, united by the idea of ​​the centrality of man in all Confucianism.

The first and most important thing in all three teachings is the Teaching about Man itself.

The doctrine of man

Confucius created his teachings on the basis of personal experience. On the basis of personal communication with people, he deduced a pattern that morals in society are falling over time. Divide people into three groups:

1. Loose.

2. Restrained.

3. Fools.

Giving examples characterizing the behavior of people belonging to a certain group, he proved this statement and tried to find the causes of this phenomenon, and, as a result, the forces that move people in the process of life. Analyzing and drawing conclusions, Confucius came to the idea expressed in one saying: “Wealth and nobility - this is what all people strive for. If the Tao is not established for them in achieving this, they will not achieve it. Poverty and contempt - that's what all people hate. If the Tao is not established for them to get rid of it, they will not get rid of it.” Confucius considered these two basic aspirations to be inherent in a person from birth, that is, biologically predetermined. Therefore, these factors, according to Confucius, determine both the behavior of individual individuals and the behavior of large groups, that is, the ethnos as a whole. Confucius had a negative attitude towards natural factors, and his statements on this subject are very pessimistic: "I have never met a person who, having noticed his mistake, would have decided to condemn himself." Based on the far from ideal nature of natural factors, Confucius even came into conflict with the ancient Chinese teachings, which took the ideality of natural creations as an axiom.

The purpose of his teachings Confucius set the comprehension of the meaning of human life, the main thing for him was to understand the hidden nature of man, what drives him and his aspirations. According to the possession of certain qualities and partly the position in society, Confucius divided people into three categories:

1. Jun-tzu (noble man) - occupies one of the central places in the whole teaching. He is assigned the role of an ideal person, an example to follow for the other two categories.

2. Ren - ordinary people, crowd. Average between Jun Tzu and Slo Ren.

3. Slo Ren (an insignificant person) - in the teachings it is used mainly in combination with Jun-tzu, only in a negative sense.

Confucius expressed his thoughts on the ideal person when he wrote: “A noble husband thinks first of all of nine things - to see clearly, to listen clearly, to have a friendly face, to speak well. sincere, about acting with caution, about asking others when in doubt, about the need to remember, about the consequences of one's anger, about the need to remember, about justice when there is an opportunity to benefit.

The meaning of the life of a noble person is to achieve the Tao, material well-being fades into the background: "A noble husband worries only about what he cannot comprehend the Tao, he does not care about poverty." What qualities should Junzi have? Confucius distinguishes two factors: "ren" and "wen". The hieroglyph denoting the first factor can be translated as "benevolence". According to Confucius, a noble person should treat people very humanely, because humanity in relation to each other is one of the main provisions of the teachings of Confucius. The cosmogonic scheme compiled by him considers life as a feat of self-sacrifice, as a result of which an ethically full-fledged society arises. Another translation option is "humanity". A noble person is always truthful, does not adapt to others. "Humanity is rarely combined with skillful speeches and touching facial expressions."

To determine the presence of this factor in a person is very difficult, almost impossible from the outside. As Confucius believed, a person can strive to achieve "jen" only according to the sincere desire of the heart, and only he himself can determine whether he has achieved this or not.

"Wen" - "culture", "literature". A noble husband should have a rich inner culture. Without spiritual culture, a person cannot become noble, this is unrealistic. But at the same time, Confucius warned against excessive enthusiasm for "wen": "When the properties of nature prevail in a person, it turns out to be savagery, when education is only learning." Confucius understood that a society cannot consist of "jen" alone - it will lose viability, will not develop, and, in the end, regress. However, a society that includes only "wen" is also unrealistic - there will be no progress in this case either. According to Confucius, a person must combine natural passions (i.e., natural qualities) and acquired learning. This is not given to everyone and only an ideal person can achieve this.

How to find out, determine whether a person belongs to a certain category? The principle of “he” and its opposite “tun” is used here as an indicator. This principle can be called the principle of truthfulness, sincerity, independence in views.

“A noble man strives for he, but does not strive for tong, a small person, on the contrary, strives for tong, but does not strive for he.”

The nature of this principle can be more fully understood from the following sayings of Confucius: “A noble person is polite, but not flattering. The little man is flattering, but not polite."

The owner of the he is a person devoid of a hard heart, the owner of the tong is a person overwhelmed by flattering intentions.

A noble husband strives for harmony and harmony with others and with himself, it is alien to him to be with his company. A small person strives to be at one with his company, harmony and harmony are alien to him.

He is the most important value criterion of the Noble Husband. By acquiring he, he acquired everything that wen and ren could not give him: independent thinking, activity, etc. This is what made it an important, integral part of the theory of government.

At the same time, Confucius does not condemn the little man, he simply talks about the division of their spheres of activity. Slo ren, according to Confucius, should perform functions inappropriate for noble people, engage in rough work. At the same time, Confucius used the image of a little man for educational purposes. By giving him almost all the negative human properties, he made Slo Ren an example of what a person will slide into if he does not try to cope with his natural passions, an example that everyone should avoid imitating.

Tao appears in many sayings of Confucius. What it is? Tao is one of the main categories of ancient Chinese philosophy and ethical and political thought. The famous Russian orientalist Alekseev tried to reveal this concept best of all: “Tao is an essence, there is something statically absolute, it is the center of a circle, an eternal point beyond cognition and measurements, something the only right and true ... It is a spontaneous nature It is for the world of things, poet and inspiration is the True Lord... Heavenly machine, sculpting forms... Higher Harmony, Magnet, attracting the human soul that does not resist it. Such is Tao as the highest substance, the inert center of all ideas and all things.” Thus, Tao is the limit of human aspirations, but not everyone can achieve it. But Confucius did not believe that it was impossible to achieve the Tao. In his opinion, people can fulfill their aspirations and even get rid of hateful states if they steadily follow "the Tao established for them." Comparing Tao and man, Confucius emphasized that man is the center of all his teachings.

The doctrine of society

Confucius lived during the introduction of a system of denunciations into Chinese society. Wise by experience, he understood what danger the spread of denunciation carried, especially to close relatives - brothers, parents. Moreover, he understood that such a society simply had no future. Confucius grasped the need to urgently develop a framework that strengthens society on moral principles, and to ensure that society itself rejects denunciation.

That is why the decisive thought in the teaching is concern for elders, for relatives. Confucius believed that this was supposed to establish a connection between generations, ensure the complete connection of modern society with its previous stages, and therefore ensure the continuity of traditions, experience, etc. Also an important place in the teaching is a sense of respect and love for people living nearby. A society imbued with such a spirit is very cohesive, and therefore capable of rapid and effective development.

The views of Confucius were based on the moral categories and values ​​of the then Chinese village community, in which the main role was played by the observance of traditions laid down in ancient times. Therefore, antiquity and everything connected with it was set by Confucius as an example for contemporaries. However, Confucius also introduced a lot of new things, for example, the cult of literacy and knowledge. He believed that every member of society is obliged to strive for knowledge, first of all, of his own country. Knowledge is an attribute of a healthy society.

All the criteria of morality were united by Confucius into a common behavioral block "li" (translated from Chinese - rule, ritual, etiquette). This block was firmly associated with jen. "Overcome yourself to return to li - jen." Thanks to "li" Confucius managed to tie together society and the state, connecting two important parts of his teaching.

Confucius believed that the prosperous material condition of society was unthinkable without educational jurisprudence. He said that noble people should protect and spread moral values ​​among the people. In this, Confucius saw one of the most important components of the health of society.

In the relationship of society with nature, Confucius was also guided by concerns about people. In order to prolong its existence, society must rationally treat nature.

Confucius deduced four fundamental principles of the relationship between society and nature:

1. To become a worthy member of society, you need to deepen your knowledge of nature. This idea follows from the conclusion of Confucius about the need for an educated society, especially the development of knowledge about the surrounding world, and complements it.

2. Only nature is able to give a person and society vitality and inspiration. This thesis directly echoes the ancient Chinese teachings that promote non-interference of man in natural processes and only contemplation of them in search of inner harmony.

3. Careful attitude, both to the living world and to natural resources. Already at that time, Confucius warned mankind against a thoughtless wasteful approach to the use of natural resources. He understood that in the event of a violation of the balances existing in nature, irreversible consequences could arise both for humanity and for the entire planet as a whole.

4. Regular thanksgiving to Nature. This principle is rooted in ancient Chinese religious beliefs.

confucius teaching man society

Doctrine of the state

Confucius expressed several of his wishes about the structure and principles of leadership of an ideal state.

All state administration should be based on "li". The meaning of "li" here is very voluminous. Ren here includes love for relatives, honesty, sincerity, striving for self-improvement, courtesy, etc., and courtesy, according to Confucius, is an indispensable element for people performing public functions.

According to the scheme of Confucius, the ruler rises above the head of his family by only a few steps. Such a universal approach turned the state into an ordinary family, only a larger one. Consequently, the same principles should rule in the state as in society, that is, the attitudes of humanity, universal love and sincerity preached by Confucius.

Proceeding from this, Confucius reacted negatively to the fixed laws introduced at that time in some kingdoms of China, believing that the equality of all before the law is based on violence against the individual and, in his opinion, violates the foundations of government. There was another reason for Confucius's rejection of laws, he believed that everything forcibly imposed on a person from above would not reach the soul and heart of the latter, and therefore, unable to function effectively. The frame of the model of government proposed by Confucius is the Rules. The principle that gives them viability is the principle of "he".

In addition, according to Confucius, all members of society took part in their creation. In conditions when the government of the state and the people was supposed to be based on "li", these Rules performed the role of law.

The ruler is obliged to monitor the implementation of the Rules, and also to see that the society does not deviate from the true path. The concept of givens with an orientation towards antiquity had a huge impact on the further course of development of Chinese political thought. Politicians looked for solutions to pressing problems in the "ideal" past.

Confucius divided people in relation to government into two groups:

1. Managers.

2. Managed.

The greatest attention in this part of the Teaching is given to the first group of people. According to Confucius, these should be people with the qualities of Jun Tzu. It is they who should exercise power in the state. Their high moral qualities should be an example for all others. Their role is to educate the people, to guide them on the right path. When compared with the family, a clear analogy is seen between Jun Tzu in the state and the father in the family. Managers are the fathers of the people.

For managers, Confucius deduced four Tao:

1. Feeling of self-respect. Confucius believed that only self-respecting people are able to show respect for the people when making any decisions. This is simply necessary, given the unquestioning obedience of the people to the ruler.

2. Sense of responsibility. The ruler must feel responsible for the people he rules. This quality is also inherent in Jun Tzu.

3. Feeling of kindness in the education of the people. A ruler with a sense of kindness is better able to educate the people, improve their moral qualities, education, and therefore ensure the progress of the whole society.

4. Sense of justice. This feeling should be developed especially in people on whose justice the well-being of society depends.

Even being a supporter of an authoritarian system, Confucius was opposed to the excessive absolutization of royal power, and in his model he limited the rights of the king, attaching great importance to the fact that the main decisions were made not by one person, but by a group of people. According to Confucius, this ruled out the possibility of a subjective approach to the development of various problems.

Allocating the main place in his system to man, Confucius, nevertheless, recognized the will higher than people, the Will of Heaven. In his opinion, Jun Tzu is able to correctly interpret the earthly manifestations of this will.

Focusing on the ruling people, Confucius emphasized that the main factor in the stability of the state is the trust of the people. The government, which is not trusted by the people, is doomed to a distance from it, and therefore to the inefficiency of management, and in this case, the regress of society is inevitable.