कन्फ्यूशियस
अच्छा समाज उन लोगों से उगता है जो स्वयं को साधते हैं, दूसरों से मानवता के साथ व्यवहार करते हैं और उन अनुष्ठानों का पालन करते हैं जो जीवन को साथ थामे रखते हैं।
पृष्ठभूमि
मानवीयता (रेन), अनुष्ठान (ली) और आजीवन आत्म-संवर्धन के द्वारा व्यवस्था।
मुख्य विचार
- रेन (मानवीयता)
- ली (अनुष्ठान)
- आदर्श व्यक्ति (जुनज़ी)
प्रभाव
जिन्हें प्रभावित किया 19
मेनसियस
जिन्हें प्रभावित किया ✓
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”
मेनसियस › लगभग 372–289 ईसा पूर्व
झू शी
जिन्हें प्रभावित किया
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”
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झू शी › 1130–1200
गॉटफ़्रीड विल्हेल्म लाइबनित्स
जिन्हें प्रभावित किया ✓
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)
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गॉटफ़्रीड विल्हेल्म लाइबनित्स › 1646–1716
क्रिस्टियन वोल्फ़
जिन्हें प्रभावित किया
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”
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क्रिस्टियन वोल्फ़ › 1679–1754
वोल्तेर
जिन्हें प्रभावित किया ✓
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)
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वोल्तेर › 1694–1778
लेव तोलस्तोय
जिन्हें प्रभावित किया
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
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लेव तोलस्तोय › 1828–1910
सभी दिखाएँ (19)कम दिखाएँ
श्युनज़ी
जिन्हें प्रभावित किया
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”
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श्युनज़ी › लगभग 310–235 ईसा पूर्व
पान झाओ
जिन्हें प्रभावित किया
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)
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पान झाओ › लगभग 45–117
वांग बी
जिन्हें प्रभावित किया
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”
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वांग बी › 226–249
हान यू
जिन्हें प्रभावित किया
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)
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हान यू › 768–824
झोउ दुनयी
जिन्हें प्रभावित किया
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)
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झोउ दुनयी › 1017–1073
झांग ज़ाई
जिन्हें प्रभावित किया
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)
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झांग ज़ाई › 1020–1077
इतो जिनसाई
जिन्हें प्रभावित किया
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)
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इतो जिनसाई › 1627–1705
ओग्यू सोराई
जिन्हें प्रभावित किया
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)
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ओग्यू सोराई › 1666–1728
जोंग याक-योंग (दासान)
जिन्हें प्रभावित किया
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)
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जोंग याक-योंग (दासान) › 1762–1836
कांग योउवेई
जिन्हें प्रभावित किया
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)
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कांग योउवेई › 1858–1927
कार्ल यास्पर्स
जिन्हें प्रभावित किया
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”
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कार्ल यास्पर्स › 1883–1969
ली ज़ेहोउ
जिन्हें प्रभावित किया
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)
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ली ज़ेहोउ › 1930–2021
शैनन वैलर
जिन्हें प्रभावित किया
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)
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शैनन वैलर › समकालीन
आलोचना
जिनके द्वारा आलोचित 8
मोज़ी जिन्हें प्रभावित किया
जिन्हें प्रभावित किया
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”
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जिनके द्वारा आलोचित
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”
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मोज़ी › लगभग 470–391 ईसा पूर्व
ज़ुआंगज़ी
जिनके द्वारा आलोचित
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”
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ज़ुआंगज़ी › लगभग 369–286 ईसा पूर्व
हान फ़ेइज़ी
जिनके द्वारा आलोचित
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”
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हान फ़ेइज़ी › लगभग 280–233 ईसा पूर्व
गेऑर्ग विल्हेल्म फ़्रीडरिश हेगल
जिनके द्वारा आलोचित
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”
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गेऑर्ग विल्हेल्म फ़्रीडरिश हेगल › 1770–1831
मैक्स वेबर
जिनके द्वारा आलोचित
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”
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मैक्स वेबर › 1864–1920
बर्टराण्ड रसेल
जिनके द्वारा आलोचित
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
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बर्टराण्ड रसेल › 1872–1970
सभी दिखाएँ (8)कम दिखाएँ
वांग चोंग
जिनके द्वारा आलोचित
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
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वांग चोंग › लगभग 27–100
मोतूरी नोरिनागा
जिनके द्वारा आलोचित
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
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मोतूरी नोरिनागा › 1730–1801
कृतियाँ
- लगभग 450 ईसा पूर्वलुन्यू (अनालेक्ट्स)
गुरु की उक्तियाँ मानवीयता, अनुष्ठान और सुशासन पर।
मत
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.
जीवन और संदर्भ
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.
अन्य प्रमुख कृतियाँ
- Analects (Lunyu, compiled c. 5th–4th century BCE)
इनमें आता है
- यात्रा ‘चीनी संवाद’ · 9 में से पड़ाव 1
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