By Yong Huang
A transparent and thorough account of Confucius and his principles, underscoring his relevance to either chinese language humans and to humans within the West.
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Extra info for Confucius : a guide for the perplexed
This assumption is wrong, as I shall argue presently that to repay injury with uprightness is a much higher standard than to repay injury with a good turn. Moreover, understood as acting according to what one truly feels, “to repay injury with uprightness” becomes morally empty. If I am a bad person myself, when someone causes me harm, I may truly feel that I ought to take revenge, most likely causing more harm to the person than the person harms me. Would Confucius thus endorse my action simply because it comes from my true feeling?
Indd 21 8/18/2001 5:39:46 PM 22 CONFUCIUS Confucius said, “the Heaven gave birth to the virtue in me. 23). Even so, they decided to leave the state of Song for the state of Zheng 掼. In order not to be recognized by people sent by Huantui, they changed into casual clothes and divided their large entourage into several small groups, which met at the city gate of Zheng’s capital Xinzheng 㠿掼. After a few days, students arrived at their destination before Confucius. Zigong was looking for Confucius, and a native of the city told him, “outside the east gate stands a person, very tall, with broad eyes and high forehead.
Li Zehou supports his interpretation by citing Kang Youwei’s ㅆ㦘䍉 commentary on this Analects passage: “Confucius’s teaching is not far from humans as they are . . and is something that everyone can practice. It is not that Confucius does not like a high standard, but that, when high and deep, such standard can only be practiced by one or two persons and not by everyone, and for this reason, it cannot be the great way” (in Li Zehou 1999: 339). Here the term “uprightness” is understood to mean “what one really feels” without attempt to cover it.
Confucius : a guide for the perplexed by Yong Huang