كونفوشيوس
ينمو المجتمع الصالح من أناس يهذّبون أنفسهم ويعاملون الآخرين بإنسانية ويراعون الشعائر التي تحفظ تماسك الحياة.
التموضع
النظام بالإنسانية (رن) والطقوس (لي) وتهذيب النفس مدى الحياة.
الأفكار الرئيسة
- رن (الإنسانية)
- لي (الطقوس)
- الإنسان القدوة (جونزي)
التأثير
أثّر في 19
منسيوس
أثّر في ✓
Mencius, said to have studied with followers of Confucius’ grandson Zisi, wished above all to learn from Confucius and developed his humaneness (ren) into humane government (Mengzi). Mengzi; Sima Qian, Shiji, biography of Mencius and Xunzi; SEP “Mencius”
منسيوس › نحو 372–289 ق.م
تشو شي
أثّر في
Zhu Xi’s Collected Commentaries on the Analects, printed with the Four Books in 1190, read Confucius through principle and became the standard for the examinations from 1313. Zhu Xi, Lunyu jizhu, in Sishu zhangju jizhu (1190); SEP “Zhu Xi”
التوثيق: مسودة بالذكاء الاصطناعي
تشو شي › 1130–1200
غوتفريد لايبنتس
أثّر في ✓
Leibniz read Confucius in the Jesuit Latin version Confucius Sinarum Philosophus (1687) and in Novissima Sinica (1697) praised Chinese practical and civil philosophy. G. W. Leibniz, Novissima Sinica (1697), preface; P. Couplet et al., Confucius Sinarum Philosophus (1687); D. E. Mungello, Leibniz and Confucianism: The Search for Accord (1977)
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
غوتفريد لايبنتس › 1646–1716
كرستيان فولف
أثّر في
In his Halle address on Chinese practical philosophy (1721) Wolff cited Confucian ethics to show that morality can rest on reason alone; it contributed to his expulsion (1723). C. Wolff, Oratio de Sinarum philosophia practica (1721, printed 1726), ed. M. Albrecht (1985); SEP “Christian Wolff”
التوثيق: مسودة بالذكاء الاصطناعي
كرستيان فولف › 1679–1754
فولتير
أثّر في ✓
Voltaire’s Essay on Manners (1756), which opens with China, presented Confucius as a sage who taught morality without revelation or miracles. Voltaire, Essai sur les mœurs et l’esprit des nations (1756); Dictionnaire philosophique (1764), “De la Chine”; B. Guy, The French Image of China before and after Voltaire (1963)
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
فولتير › 1694–1778
ليو تولستوي
أثّر في
From 1883 Tolstoy read Confucius and Mencius in Legge’s translations and wanted to make the “Chinese sages” known; he wrote an essay for P. Boulanger’s The Life and Teaching of Confucius (1903) and included the Great Learning in his Chinese Wisdom (1907). P. Boulanger, Zhizn’ i uchenie Konfutsiya (1903), with an essay by Tolstoy; Tolstoy, Kitaiskaya mudrost’ (Posrednik, 1907); D. Bodde, Tolstoy and China (1950), pp. 22–23
التوثيق: مسودة بالذكاء الاصطناعي
ليو تولستوي › 1828–1910
عرض الكل (19)عرض أقل
زونزي
أثّر في
Xunzi honoured Confucius as the sage not blinded by partial views and built on his teaching of ritual (li) and learning; the Xunzi opens with ‘Encouraging Learning’. Xunzi, “Quanxue”, “Jiebi”, tr. E. Hutton, Xunzi: The Complete Text (2014); SEP “Xunzi”
التوثيق: مسودة بالذكاء الاصطناعي
زونزي › نحو 310–235 ق.م
بان تجاو
أثّر في
Ban Zhao’s Lessons for Women (Nüjie) applied Confucian ritual ethics of humility and deference to women, while arguing that girls too must be educated. Ban Zhao, Nüjie; N. L. Swann, Pan Chao: Foremost Woman Scholar of China (1932)
التوثيق: مسودة بالذكاء الاصطناعي
بان تجاو › نحو 45–117
وانغ بي
أثّر في
Wang Bi commented on the Analects (Lunyu shiyi) and held that Confucius embodied non-being and therefore did not speak of it, whereas Laozi still had to. Wang Bi, Lunyu shiyi (fragments); Liu Yiqing, Shishuo xinyu; R. G. Wagner, The Craft of a Chinese Commentator (2000); SEP “Wang Bi”
التوثيق: مسودة بالذكاء الاصطناعي
وانغ بي › 226–249
هان يو
أثّر في
In ‘Essentials of the Way’ (Yuan Dao) Han Yu defined the Way by Confucius’ humaneness and righteousness and traced its transmission from the sage-kings through Confucius to Mencius. Han Yu, Yuan Dao; C. Hartman, Han Yü and the T’ang Search for Unity (1986)
التوثيق: مسودة بالذكاء الاصطناعي
هان يو › 768–824
تشو دونيي
أثّر في
Zhou Dunyi’s Penetrating the Book of Changes (Tongshu) taught that sagehood can be learned and devoted two sections to Confucius, whose virtue it set beside Heaven and Earth. Zhou Dunyi, Tongshu; W.-t. Chan, A Source Book in Chinese Philosophy (1963)
التوثيق: مسودة بالذكاء الاصطناعي
تشو دونيي › 1017–1073
تشانغ زاي
أثّر في
Zhang Zai vowed to revive the lapsed learning of the sages of the past and built his philosophy of qi on the Changes commentaries ascribed to Confucius (Zhengmeng, 1076). Zhang Zai, Zhengmeng (1076); Hengqu Yishuo; Zhangzi yulu; W.-t. Chan, A Source Book in Chinese Philosophy (1963)
التوثيق: مسودة بالذكاء الاصطناعي
تشانغ زاي › 1020–1077
إيتو جنساي
أثّر في
Itō Jinsai praised the Analects as the foremost book in the universe and sought its ancient meaning, freed from Song commentary (Rongo kogi, publ. 1712). Itō Jinsai, Rongo kogi (publ. 1712); J. A. Tucker, Itō Jinsai’s Gomō jigi and the Philosophical Definition of Early Modern Japan (1998)
التوثيق: مسودة بالذكاء الاصطناعي
إيتو جنساي › 1627–1705
أوغيو سورائي
أثّر في
Ogyū Sorai held that Confucius transmitted the Way of the early kings, their rites, music and institutions, and read the Analects accordingly (Bendō, 1717; Rongo chō). Ogyū Sorai, Bendō (1717); Rongo chō; J. A. Tucker, Ogyū Sorai’s Philosophical Masterworks (2006)
التوثيق: مسودة بالذكاء الاصطناعي
أوغيو سورائي › 1666–1728
جونغ ياك يونغ
أثّر في
In his Old and New Commentaries on the Analects (Noneo gogeumju, 1813) Jeong Yak-yong read Confucius’ humaneness as realised in practice between persons, not as an inner principle. Jeong Yak-yong, Noneo gogeumju (1813); M. Setton, Chŏng Yagyong: Korea’s Challenge to Orthodox Neo-Confucianism (1997)
التوثيق: مسودة بالذكاء الاصطناعي
جونغ ياك يونغ › 1762–1836
كانج يووي
أثّر في
In Confucius as a Reformer (Kongzi gaizhi kao, 1897) Kang Youwei presented Confucius as a reformer who invented the golden age of the sage-kings to justify institutional change. Kang Youwei, Kongzi gaizhi kao (1897); K.-c. Hsiao, A Modern China and a New World: K’ang Yu-wei, Reformer and Utopian (1975)
التوثيق: مسودة بالذكاء الاصطناعي
كانج يووي › 1858–1927
كارل ياسبرس
أثّر في
Jaspers counted Confucius among the thinkers of his “Axial Age” (1949) and, with Socrates, Buddha and Jesus, among the four “paradigmatic individuals” of The Great Philosophers (1957). K. Jaspers, Vom Ursprung und Ziel der Geschichte (1949), ch. 1; Die großen Philosophen I (1957), “Die maßgebenden Menschen”
التوثيق: مسودة بالذكاء الاصطناعي
كارل ياسبرس › 1883–1969
لي زيهو
أثّر في
In Reading the Analects Today (Lunyu jindu, 1998) Li Zehou read Confucius’ teaching as the core of a Chinese culture of this-worldly joy and reason infused with feeling. Li Zehou, Lunyu jindu (1998); J. S. Rošker, Following His Own Path: Li Zehou and Contemporary Chinese Philosophy (2019)
التوثيق: مسودة بالذكاء الاصطناعي
لي زيهو › 1930–2021
شانون فالور
أثّر في
Vallor drew on Confucian ethics, beside Aristotelian and Buddhist, for practices of moral self-cultivation such as habituation through ritual and reflective self-examination (Technology and the Virtues, 2016). S. Vallor, Technology and the Virtues: A Philosophical Guide to a Future Worth Wanting (2016)
التوثيق: مسودة بالذكاء الاصطناعي
شانون فالور › معاصر
النقد
انتقده 8
موزي أثّر في
أثّر في
According to the Huainanzi (139 BCE) Mozi studied with the Confucians but left them, finding their rites burdensome, and turned from the Zhou model to that of Xia. Huainanzi, “Yaolüe” (139 BCE), tr. J. S. Major et al., The Huainanzi (2010); SEP “Mohism”
التوثيق: مسودة بالذكاء الاصطناعي
انتقده
Mozi attacked the Confucians’ lavish funerals, long mourning and music as wasteful, and set impartial concern for all (jian’ai) against graded, family-first care. Mozi, chs. 25 ‘Jie zang’, 32 ‘Fei yue’, 39 ‘Fei Ru’; SEP “Mohism”
التوثيق: مسودة بالذكاء الاصطناعي
موزي › نحو 470–391 ق.م
جوانغ زي
انتقده
The Zhuangzi mocks Confucian ‘benevolence and righteousness’ as fetters on spontaneous nature, often by having Confucius himself voice Daoist insights (chs. 4, 6, 14). Zhuangzi, chs. 4, 6, 14; SEP “Zhuangzi”
التوثيق: مسودة بالذكاء الاصطناعي
جوانغ زي › نحو 369–286 ق.م
هان فاي
انتقده
Han Feizi counted Confucian scholars among the ‘five vermin’ of the state, arguing that rule by benevolence fails where laws, rewards and punishments are needed (Han Feizi 49–50). Han Feizi, ch. 49 ‘Wudu’, ch. 50 ‘Xianxue’; SEP “Legalism in Chinese Philosophy”
التوثيق: مسودة بالذكاء الاصطناعي
هان فاي › نحو 280–233 ق.م
جورج فيلهلم فريدريش هيغل
انتقده
In his Lectures on the History of Philosophy Hegel judged Confucius’ teaching a merely popular, practical morality without speculative philosophy – Cicero’s De officiis, he said, was better than all the books of Confucius. Hegel, Vorlesungen über die Geschichte der Philosophie (lectures 1819–31, ed. Michelet 1833), Introduction, “Chinese Philosophy”
التوثيق: مسودة بالذكاء الاصطناعي
جورج فيلهلم فريدريش هيغل › 1770–1831
ماكس فيبر
انتقده
In Confucianism and Taoism (1915/1920) Weber described Confucian ethics as a rational adjustment to the world, lacking the tension with the world from which the Puritan mastery of the world arose. M. Weber, “Konfuzianismus und Taoismus” (1915; Gesammelte Aufsätze zur Religionssoziologie I, 1920), conclusion “Konfuzianismus und Puritanismus”
التوثيق: مسودة بالذكاء الاصطناعي
ماكس فيبر › 1864–1920
بيرتراند راسل
انتقده
In the same book Russell confessed himself “unable to appreciate the merits of Confucius”, whose writings he found largely occupied with trivial points of etiquette, while granting that Confucian ethics had produced no priesthood and no persecution. B. Russell, The Problem of China (1922), ch. XI
التوثيق: مسودة بالذكاء الاصطناعي
بيرتراند راسل › 1872–1970
عرض الكل (8)عرض أقل
وانغ تشونغ
انتقده
In ‘Questioning Confucius’ Wang Chong pointed out contradictions in the Analects, holding that even a sage’s words must be tested against evidence (Lunheng 28). Wang Chong, Lunheng, ch. 28 ‘Wen Kong’, tr. A. Forke, Lun-hêng, 1907–11
التوثيق: مسودة بالذكاء الاصطناعي
وانغ تشونغ › نحو 27–100
موتوري نوريناغا
انتقده
Motoori Norinaga rejected the ‘Chinese mind’ (karagokoro) of Confucian moralising and reasoning, setting against it the ancient Way of the Japanese gods (Naobi no mitama, 1771). Motoori Norinaga, Naobi no mitama (1771); P. Nosco, Remembering Paradise, 1990
التوثيق: مسودة بالذكاء الاصطناعي
موتوري نوريناغا › 1730–1801
الأعمال
- نحو 450 ق.مالمحاورات (لونيو)
أقوال المعلّم عن الإنسانية والطقوس وحسن الحكم.
الموقف
Confucius sought to restore social harmony through moral cultivation rather than force. The central virtue is ren, humaneness, expressed through li, the rites and forms of respectful conduct that structure family and society. Filial piety is the root of all virtue; the junzi, the exemplary person, cultivates himself through learning and leads others by example rather than punishment. Names must be “rectified”, so that a ruler acts as a ruler and a father as a father. From the Han dynasty on, Confucian learning became the basis of state orthodoxy and, with interruptions and alongside Buddhism and Daoism, remained so until 1905; it shaped the cultures of Korea, Japan and Vietnam.
الحياة والسياق
Confucius (Kong Qiu, or Kongzi, “Master Kong”) lived in the state of Lu during the late Spring and Autumn period, an age of political fragmentation. He held minor offices, travelled for years among feudal courts in search of a ruler who would follow his counsel, and spent his later years teaching a circle of disciples, who collected his sayings in the Analects.
أعمال رئيسة أخرى
- Analects (Lunyu, compiled c. 5th–4th century BCE)
يرد في
- رحلة «الحوار الصيني» · المحطة 1 من 9
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