Confusianism

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Confucius
Confucianism is an origin of more than six hundred years that occurred in the eastern side of the current Shangdong province, China. The founder came from the landed classes and went by the name Confucius 551-472 B.C. Besides, the main concept of Confucianism was “Jen” to mean a sentiment of empathy. For instance, the concern for the well-being of other individuals is considered “Jen.” The followers of Confucianism are expected to bring Jen into their social and political relations.
On good social life, one is expected to live in expectations of the right virtues. The philosopher explained the virtues as the extensive learning, with a sincere and firm aim. An optimistic loom towards knowledge is core to virtue. Confucianism appreciates and accepts the society to engage in it. The existence of dynamic participation is presumed better than the unreceptive distance. It underscores the significance of the decree of law, communities, and the regime government. Morality is the core prerequisite for a better life for humans and the society. The philosopher does not hold the thought of social equality since it supports meritocracy; the civilization is meant to be managed by the wise men qualities and not the individuals.
CONCEPT OF MORAL RECTITUDE
Confucius contribution to humanities was welcomed positively by scholars. The humanities were centered to rely on the improvement of the collective communities and humans (Sébastien, 65). However, it leaned towards religion with beliefs on “Yin” and “Yang,” ritualism, and “tian”.

Confucianism assisted with the concept that individuals can be illustrated by the togetherness of their relationship to its inhabitants, the natural world, and the universe (Ruiping, 5). A core difference was observed in the internal tension of whether to reject or accept the existence of supernaturalism. “Ren” (humaneness) emerged to be the most important among the four virtues. The philosopher believed in “ren” as the sum of all virtues in individuals and as a pillar virtue of a gentleman (junzi).
The most crucial relationship in Confucianism is observed, to begin with, family as it extends outwards to transform the world. Sympathetic and reciprocation understanding has an important role in controlling emotions especially towards others in the society. This helps in transforming and improving oneself. The structure that underlies social development and moral of “ren” is the virtue “li.” Despite being translated into rite decorum, it can be viewed as the concept of role, rite, or ritual. In the social-economical and humanistic sense, “li” could have been individuals that are looking for an appropriate place with relation to societal and cosmological triad class. “Xian” is the manner in which an individual treats elders and parents. The most important and appropriate roles govern emotion, behavior, morality, and symbolic rituals.
The virtual of “Zhi” is considered practical wisdom that allows making of correct judgments with regards to actions that lead to suitable devotion and manner to duties and rituals inside societal and political relationship structures (Dong, 236). The practical wisdom is observed from the philosopher’s love of learning and ensuring an active role in the learning process. The idea of the sage is seen in various Confucian classics. It is a phase that every individual can achieve by working hard through cultivating virtues and the self. Virtuous action is seconded by nature through the sage. The philosopher came up with attributes that can perform any action in harmony with “tian” and happens to be the convenient action for current situations. “Renxing” has been best translated into human nature that takes place by nature and in forms of human disposition.
The Confucius concept of the moral rectitude was determined to be evident since the philosopher wanted to make education accessible to all men (, Wei-Ming, 12). The philosopher believed that every individual could benefit from self-cultivation and learning. Besides that, Confucius established that humanities programs for leaders led to the way for education redefinition, all learning, the character builder, and acquisition of knowledge. The scholar stressed on the moral motivation of people due to the moral cultivation of lives and virtues. Confucius is assumed to be the model for personal decorum and courtliness for the many generations of the Chinese officials. The familial and family relationship is the center of interest for all forms of such interpersonal relationships. For instance, if a family collapses, it equally weakens the society since any evil in the family finds its ways of expression.
CONCLUSION
To sum up, the Confucius philosophy is a solution and cure to the challenges that had weakened humanity. Through the philosopher’s concept of virtues, the world is becoming a more decent place. No individuals are afraid of crimes and terrorist, rascals in uniforms, and hoodlums in robes. Nobody is engulfed in fear of thieves, murderers, swindlers, robbers, and pirates. Couples are no longer affected or threatened with adultery, divorce, and concubines; as children are no longer afraid of being abandoned since every citizen, law enforcer, government official, executive, and legislator is inspired by Ren, Yi, Xiao, Zhong, and Li.
Works Cited
Billioud, Sébastien. “Confucianism,” cultural tradition” and official discourses in China at the start of the new century.” China Perspectives 2007.2007/3 (2007).65
Fan, Ruiping, ed. The renaissance of Confucianism in contemporary China. Vol. 20. Springer Science & Business Media, 2011.
Sun, Anna Xiao Dong. “The fate of Confucianism as a religion in socialist China: controversies and paradoxes.” RELIGION AND THE SOCIAL ORDER 11 (2005): 229.
Tu, Wei-Ming. “Confucius and confucianism.” Confucianism and the family (1998): 3-36.