One thing I noticed (although it was fairly obvious), was a connection with The Book of Job. There's a part in page forty-two, once everyone has arrived in their concentration camp,where everyone is realizing the full horror of their situation, and people try to figure out what on earth is going on, and why on earth it's going on.
"Some talked of God, of his mysterious ways, of the sins of the Jewish people, and of their future deliverance." (pg. 42)
This is almost exactly what Zophar the Naamatithe said to Job when they were talking about his sufferings. Unfortunately, since I don't have the Bible with me I can't quote him directly, but I remember because that's what we talked about in class. At first Zophar tells Job that he must have done something wrong in order to be punished this way (the sins of the Jewish people), and if he accepted his punishment and learned to worship God properly he would find happiness (their future deliverance).
I've also made a connection with the book, "Mathilda," by Roald Dahl. There's a part where Mathilda and her friends are talking about why kids don't complain to their parents about the evil headmistress, and the friend replies that they do, but the headmistress' greatest strength is that she does things so horrible parents don't believe their kids when they talk about them. It reminds me, on a bigger scale, of when Moshe the Beadle escapes from a camp and tries to tell everyone about what he witnessed there, but everyone just rolls their eyes and say that either he's gone crazy, or he just wants people to pity him. I wonder if Roald Dahl was, in any way, inspired by that part of the book.
lunes, 26 de noviembre de 2007
Responses to Other People's Blogs
Sofia Linares-Stalin and Confucius: I hadn't thought about the whole deal of turning your parents in to be punished, and how wrong that is. I agree with her completely, kids should be loyal to their parents and cover up for them at all times. I've always found the idea of hitting your parents (physically) appalling, and turning your parents in can sometimes be like condemning them to death. It's outrageous, and people who do that need a serious lesson in respect.
Lorenza Rodriguez-Analects books 12-14: I disagree with what Lorenza says about the fact that you're happier if you give than if you receive. While that may be true for some people who are very noble, I don't think it applies to most of the world. A good example is World War II. In concentration camps, food was so scarce that everyone fought each other, and even killed each other, for it. That's also why stealing happens, and why people get envious. Humans are naturally selfish, and they like to have things, not just watch other people enjoy the things they want. Imagine you hadn't eaten for three weeks, and were staring to death. You see someone eating a fat, greasy turkey, and you don't get any. Would you be happy for that person, or would you think to yourself, "I WANT that turkey!!!"? Probably the latter, unless, of course, you are a strong, generous, and extremely selfless person.
Lorenza Rodriguez-Analects books 12-14: I disagree with what Lorenza says about the fact that you're happier if you give than if you receive. While that may be true for some people who are very noble, I don't think it applies to most of the world. A good example is World War II. In concentration camps, food was so scarce that everyone fought each other, and even killed each other, for it. That's also why stealing happens, and why people get envious. Humans are naturally selfish, and they like to have things, not just watch other people enjoy the things they want. Imagine you hadn't eaten for three weeks, and were staring to death. You see someone eating a fat, greasy turkey, and you don't get any. Would you be happy for that person, or would you think to yourself, "I WANT that turkey!!!"? Probably the latter, unless, of course, you are a strong, generous, and extremely selfless person.
domingo, 25 de noviembre de 2007
Confucius: The Essential Analects Summary
There were many recurring themes throughout the Analects, and those are the ones I'm going to talk about, since Confucius must have believed them to be very important since he emphasized them so much. They all have to do with being Good, which is the central theme of this book.
One thing about Confucius is that he is very specific when he decides what is Goodness and what is not, and he doesn't believe that being pure, or wise, or courageous, is the same thing as being Good. There are many times when a disciple comes to him with an example of someone, and asks the Master if he is Good, only to have him answer that he is this, this, or this, but maybe not good. The best example is 5.19, when Zilu brings up and example of a minister. Confucius states that he is dutiful and pure, but that he has done nothing to deserve being called Good.
Another thing that Confucius preaches is the importance to have a love for learning, complaining about who can't study for more than three years without thinking about money. He states that, "In any village of ten households there are surely those who are as dutiful or trustworthy as I am, but there is no one who matches my love for learning," (5.28), and laughing at someone who believes that he should become more learned in one subject than the others (9.2). He also believes that all good qualities, unless balanced by a love for learning, will turn into vices (17.18). For example, "Loving Goodness without balancing it with a love for learning will result in the vice of foolishness."
Confucius also talks a lot about the importance of observing the rites, yet with a right mixture of "native substance and cultural refinement." Native substance is genuine belief of your religion and cultural, and cultural refinement is the elaborate way of doing your rituals. If you have too much native substance, you become a crude rustic, but if you have too much cultural refinement you become foppish. You need both to become a gentleman (6.18). His love for the rites is related to his love for antiquity; "I am not someone who was born with knowledge. I simply love antiquity, and diligently look there for knowledge." (7.20) He does not believe in innovation, but believes that if something has worked for a long time, then it proves it good and should be continued, which is funny because that was actually one of rhetoric fallacies. He also believes in following the Odes, insisting that they don't lead you astray (2.2), which is another instance of using the old ways of thinking as guidance.
The last thing that Confucius really emphasizes is the importance of being filial (1.6). He also talks about the fact that being filial is more than just giving his parents food and taking care of them (2.7). Even animals can do that. Humans need to respect their parents, and follow their wishes (1.11). You need to protect them, as well as cover up for them if they get into trouble, and even if they do something illegal. He really stresses the importance of behaving his way towards your elders, parents, and older brothers.
These are the most recurring themes throughout the Analects. He talks about them over and over again, all the while showing different aspects of them and giving us examples of how they should be done. I think he did this to show us that these are the most important characteristics of being Good, so that we can see who is Good and try to follow their example (16.4, 12.24, 4.17).
One thing about Confucius is that he is very specific when he decides what is Goodness and what is not, and he doesn't believe that being pure, or wise, or courageous, is the same thing as being Good. There are many times when a disciple comes to him with an example of someone, and asks the Master if he is Good, only to have him answer that he is this, this, or this, but maybe not good. The best example is 5.19, when Zilu brings up and example of a minister. Confucius states that he is dutiful and pure, but that he has done nothing to deserve being called Good.
Another thing that Confucius preaches is the importance to have a love for learning, complaining about who can't study for more than three years without thinking about money. He states that, "In any village of ten households there are surely those who are as dutiful or trustworthy as I am, but there is no one who matches my love for learning," (5.28), and laughing at someone who believes that he should become more learned in one subject than the others (9.2). He also believes that all good qualities, unless balanced by a love for learning, will turn into vices (17.18). For example, "Loving Goodness without balancing it with a love for learning will result in the vice of foolishness."
Confucius also talks a lot about the importance of observing the rites, yet with a right mixture of "native substance and cultural refinement." Native substance is genuine belief of your religion and cultural, and cultural refinement is the elaborate way of doing your rituals. If you have too much native substance, you become a crude rustic, but if you have too much cultural refinement you become foppish. You need both to become a gentleman (6.18). His love for the rites is related to his love for antiquity; "I am not someone who was born with knowledge. I simply love antiquity, and diligently look there for knowledge." (7.20) He does not believe in innovation, but believes that if something has worked for a long time, then it proves it good and should be continued, which is funny because that was actually one of rhetoric fallacies. He also believes in following the Odes, insisting that they don't lead you astray (2.2), which is another instance of using the old ways of thinking as guidance.
The last thing that Confucius really emphasizes is the importance of being filial (1.6). He also talks about the fact that being filial is more than just giving his parents food and taking care of them (2.7). Even animals can do that. Humans need to respect their parents, and follow their wishes (1.11). You need to protect them, as well as cover up for them if they get into trouble, and even if they do something illegal. He really stresses the importance of behaving his way towards your elders, parents, and older brothers.
These are the most recurring themes throughout the Analects. He talks about them over and over again, all the while showing different aspects of them and giving us examples of how they should be done. I think he did this to show us that these are the most important characteristics of being Good, so that we can see who is Good and try to follow their example (16.4, 12.24, 4.17).
martes, 20 de noviembre de 2007
Confucius: The Essential Analects; Books 9,10, and 16
I think that what is different between books 9 and 10 (although especially 10) is that they talk more about the Master and his habits, for people to use as guidance and a model of how they should behave.
Unfortunately, some of them don't apply much anymore, because our habits and culture have changed, such as, "He would not sit unless his mat was straight." (10.12). Actually, I revise my opinion. These principles can still be applied to us, if not interpreted so literally. The quote I just said cold be interpreted to mean that you have to be neat, or 10.23 could mean that you should only be truly grateful for a gift if it benefits someone else, not just you. All of the sayings in Book 10 can actually in some way be modified to give us advice on how to behave today.
Book 9 also tells stories about the Master's life, although near the end he reverts back to general wisdom.
"Zigong said, 'If you possessed a piece of a beautiful jade, would you hide it away in a locked box, or would you try to sell it at a good price?'
The Master responded, 'Oh, I would sell it! I would sell it! I am just waiting for the right offer!'" (9.13)
I wonder about this anecdote. Does it mean that if you have something beautiful, you shouldn't hide it away but share it with everyone, or that something is only worth what you can get for it. That is to say, the piece of jade isn't worth anything in itself, but the money you can get for it is. If that's what it means, I disagree. Things or people or events can be great just to have around, because they're fun/interesting, not because of what you can get from them.
"The Master said, 'Surely there are some sprouts that fail to flower, just as surely as there are some flowers that fail to bear fruit!'" (9.22)
I agree with this saying. There are many people who never manage to become smart, kind, responsible, and those that do don't always become Good, even though they had the potential. Something I find very interesting is that you always hear about people, "S/he didn't use his/her potential," but you rarely hear about anyone, "S/he used up his full potential." I wonder why it is that so few people ever become all that they could have become.
Book 16 was different because Confucius talked about things in3's a lot (three things a Good man stands in awe of, three kind of good joys and friendships, and three kinds of bad joys and friendships.
I found 16.13 funny. It was almost like a joke, a fool talks, a wise man listens to himself, restates what he learned, then makes fun of the fool, which is the punch line.
I didn't like 16.9. I think that people who've had to work hardest to understand are the best, because they've put more effort into it and have had to work harder, whereas those who understand things naturally have no problem with everything and don't have to work as hard as the others. That's why I think that people should respect not-so-smart people who get grades nearly as good as geniuses more than those geniuses. They've worked harder, and have proven more about their character.
In conclusion, I think the main difference between these particular chapters and all the others is that in all the other chapters it was general wisdom, kind of observations about life in general, whereas these chapters actually gave you advice on how you should live your daily life, what kind of friends and pleasures you should have, and how you should treat the people around you. That's why we read these chapters separately.
Unfortunately, some of them don't apply much anymore, because our habits and culture have changed, such as, "He would not sit unless his mat was straight." (10.12). Actually, I revise my opinion. These principles can still be applied to us, if not interpreted so literally. The quote I just said cold be interpreted to mean that you have to be neat, or 10.23 could mean that you should only be truly grateful for a gift if it benefits someone else, not just you. All of the sayings in Book 10 can actually in some way be modified to give us advice on how to behave today.
Book 9 also tells stories about the Master's life, although near the end he reverts back to general wisdom.
"Zigong said, 'If you possessed a piece of a beautiful jade, would you hide it away in a locked box, or would you try to sell it at a good price?'
The Master responded, 'Oh, I would sell it! I would sell it! I am just waiting for the right offer!'" (9.13)
I wonder about this anecdote. Does it mean that if you have something beautiful, you shouldn't hide it away but share it with everyone, or that something is only worth what you can get for it. That is to say, the piece of jade isn't worth anything in itself, but the money you can get for it is. If that's what it means, I disagree. Things or people or events can be great just to have around, because they're fun/interesting, not because of what you can get from them.
"The Master said, 'Surely there are some sprouts that fail to flower, just as surely as there are some flowers that fail to bear fruit!'" (9.22)
I agree with this saying. There are many people who never manage to become smart, kind, responsible, and those that do don't always become Good, even though they had the potential. Something I find very interesting is that you always hear about people, "S/he didn't use his/her potential," but you rarely hear about anyone, "S/he used up his full potential." I wonder why it is that so few people ever become all that they could have become.
Book 16 was different because Confucius talked about things in3's a lot (three things a Good man stands in awe of, three kind of good joys and friendships, and three kinds of bad joys and friendships.
I found 16.13 funny. It was almost like a joke, a fool talks, a wise man listens to himself, restates what he learned, then makes fun of the fool, which is the punch line.
I didn't like 16.9. I think that people who've had to work hardest to understand are the best, because they've put more effort into it and have had to work harder, whereas those who understand things naturally have no problem with everything and don't have to work as hard as the others. That's why I think that people should respect not-so-smart people who get grades nearly as good as geniuses more than those geniuses. They've worked harder, and have proven more about their character.
In conclusion, I think the main difference between these particular chapters and all the others is that in all the other chapters it was general wisdom, kind of observations about life in general, whereas these chapters actually gave you advice on how you should live your daily life, what kind of friends and pleasures you should have, and how you should treat the people around you. That's why we read these chapters separately.
lunes, 19 de noviembre de 2007
Confucius: The Essential Analects, Books 15,17, and 18
I find the way that Confucius talked to the Music Master strange. He would point out everything to him clearly, and then when his disciple asked him if that was how you were supposed to talk to a Music Master, Confucius answered that yes (15.42). I would think that this is somehow a slur on musicians, and that they mustn't be very smart if that's the job they end up with, but Confucius repeatedly stresses the importance of music, and how great and wonderful it is, so I don't understand his behavior towards the Music Master.
15.24 also says that the word that should guide you throughout your whole life is understanding, and that you should do to others what you would like others to do to you. I find this interesting because it is also something that we read about in the Bible, "Do unto others as you would have done unto you," which is listed as one of the rules in Exodus. I found the connection curious.
"The Master said, 'Human beings can broaden the Way-it is not the Way that broadens human beings.'" (15.29)
I think that this means that it is human beings that add new thing unto he way, and that the Way is just something that teaches us how to achieve our goal of becoming Good. It's the humans that can add things and wisdom unto the Way, but the Way just helps people and shows them what they should do if they ant to become Good, the mere fact that they're interested in doing that proving they're already pretty impressive (The Master said, 'Is Goodness really so far away?If simply desire Goodness, I will find that it is already here.'" 7.30)
"The Master said, 'By nature people are similar, they diverge as the result of practice.'" (17.2)
I agree with this saying. Deep down, I think that all humans are pretty similar, some of them may be smarter, or kinder, or more willful, but everyone has ambitions and desires and hopes. The difference lies in what those beliefs support those desires and ambitions. If someone wants to join the Peace Corps and then become President so that they can help humanity, then that person has really the same ambitions than, say, Hitler,who, in hos won way, really believed that what he was doing would help his country and the world in general (please note that I am not a neo-nazi. I'm just using Hitler. In fact, I absolutely loathe/hate/despise/detest him, but I'm using him as an example because he's a good contrast for what I'm trying to say). Those two people have the same ambition, it's just their beliefs, and the way they go about supporting those beliefs (one becomes a President through fair means and helps people peacefully, the other becomes a cruel and ruthless dictator that slaughters millions of people for no good deed), that make them different people, and that makes one revered and the other hated.
I also found 17.25 to be true, although not just for women and servants, but for all people as well. If you get too close to people, they begin to pry a lot, and pay too much attention to you, and care to much about you (although that's not necessarily a bad things with friends and family, but it is with people you don't care for), and if you stay away, they think you're a snob and think you're better than them, or are way too self-absorbed, and so they grow resentful and start to dislike you, even though you never gave them any particular reason to do so, and probably always treated them right and were nice to them. They want more than that. They want you to be interested in them and like them and pay attention to them. It's a very strange human characteristic.
I did not really understand the two stories in Book 18. They basically talk about the fact that some people prefer to stay away from bad things rather than deal with them. I think that that's a mixture of laziness and cowardice. Laziness because you just look at them and think to yourself, "Why bother? They're all loser anyway, and nothing I can do will change that. I migh as well sit back and do my thing while feeling superior to the rest of humanity." It's a way to excuse the fact that they think it's too hard to work for bettering society, so they might as well do nothing. It's also cowardice because they're scared to mix with the crowd, get their hands dirty, and maybe even get hurt trying to make the world a better place. I hate people who look at problems, think that it's impossible to take care of so why bother, then go watch TV. It really shows a lot about your character, and not good things either.
15.24 also says that the word that should guide you throughout your whole life is understanding, and that you should do to others what you would like others to do to you. I find this interesting because it is also something that we read about in the Bible, "Do unto others as you would have done unto you," which is listed as one of the rules in Exodus. I found the connection curious.
"The Master said, 'Human beings can broaden the Way-it is not the Way that broadens human beings.'" (15.29)
I think that this means that it is human beings that add new thing unto he way, and that the Way is just something that teaches us how to achieve our goal of becoming Good. It's the humans that can add things and wisdom unto the Way, but the Way just helps people and shows them what they should do if they ant to become Good, the mere fact that they're interested in doing that proving they're already pretty impressive (The Master said, 'Is Goodness really so far away?If simply desire Goodness, I will find that it is already here.'" 7.30)
"The Master said, 'By nature people are similar, they diverge as the result of practice.'" (17.2)
I agree with this saying. Deep down, I think that all humans are pretty similar, some of them may be smarter, or kinder, or more willful, but everyone has ambitions and desires and hopes. The difference lies in what those beliefs support those desires and ambitions. If someone wants to join the Peace Corps and then become President so that they can help humanity, then that person has really the same ambitions than, say, Hitler,who, in hos won way, really believed that what he was doing would help his country and the world in general (please note that I am not a neo-nazi. I'm just using Hitler. In fact, I absolutely loathe/hate/despise/detest him, but I'm using him as an example because he's a good contrast for what I'm trying to say). Those two people have the same ambition, it's just their beliefs, and the way they go about supporting those beliefs (one becomes a President through fair means and helps people peacefully, the other becomes a cruel and ruthless dictator that slaughters millions of people for no good deed), that make them different people, and that makes one revered and the other hated.
I also found 17.25 to be true, although not just for women and servants, but for all people as well. If you get too close to people, they begin to pry a lot, and pay too much attention to you, and care to much about you (although that's not necessarily a bad things with friends and family, but it is with people you don't care for), and if you stay away, they think you're a snob and think you're better than them, or are way too self-absorbed, and so they grow resentful and start to dislike you, even though you never gave them any particular reason to do so, and probably always treated them right and were nice to them. They want more than that. They want you to be interested in them and like them and pay attention to them. It's a very strange human characteristic.
I did not really understand the two stories in Book 18. They basically talk about the fact that some people prefer to stay away from bad things rather than deal with them. I think that that's a mixture of laziness and cowardice. Laziness because you just look at them and think to yourself, "Why bother? They're all loser anyway, and nothing I can do will change that. I migh as well sit back and do my thing while feeling superior to the rest of humanity." It's a way to excuse the fact that they think it's too hard to work for bettering society, so they might as well do nothing. It's also cowardice because they're scared to mix with the crowd, get their hands dirty, and maybe even get hurt trying to make the world a better place. I hate people who look at problems, think that it's impossible to take care of so why bother, then go watch TV. It really shows a lot about your character, and not good things either.
domingo, 18 de noviembre de 2007
Confucius: The Essential Analects, Books 12-14
I would like to know what those famous rituals are. Confucius seems to believe that following them is the key to being good:
"Do not look unless it is in accordance with ritual; do not listen unless it is in accordance with ritual, do not speak unless it is in accordance with ritual; do not move unless it is in accordance with ritual."
This seems a bit extreme. There can't be rituals that guide you as to when it is appropriate to move, or to say something, and especially not listen. You should just listen to whoever is speaking, unless that person isn't saying anything worth hearing.
Confucius also talks a lot about how if you just set the right example, everyone around you will be good.
"To govern means to be correct. If you set an example by being correct yourself, who will dare to be incorrect?" (12.17)
In the next book, he also talks a lot about how you should rule your people. You need to be upright and respectable in all ways, so that people are drawn closer to you ("The mere existence of such a ruler would cause the common people throughout the world to bundle their children on their backs and seek him out." 13.4)
I disagree with his statement that people should govern by being Good, then everyone would copy his example and become good as well. People aren't like that. Maybe some would follow his example and try to behave correctly, but most of the people would like him yet not change their ways, or else just walk all over him. This way of ruling would never work in a society full of different kinds of people. Granted, the rulers should be good, and want the best for their people, but that also means they need to have laws and punishments if they want order.
It's also interesting that he thinks that people should cover up for each other's crimes:
"Among my people, those who we consider upright are different from this: father cover up for their sons, and sons cover up for their fathers. "Uprightness" is found in this." (13.18)
While I understand that this has to do with being filial, I don't see why friends should cover up each other's crimes. It's not good; it encourages people to do bad things, then tell each other, "Well, Confucius said that you have to cover up for me." It's not right. Loyalty is fine, but not that kind of negative fidelity. It just cause trouble, and in the end two people are hurt/affected instead of only one.
Confucius also talks about Virtue, and what makes a good man Good, by doing such things as only speaking when the times was right, only laughing when you were truly happy, and only taking that which is yours.
I think he has an interesting way of judging gentlemen. He does not seem to care about what sins they refrain from doing, but rather if they always behave above and beyond the goodness of other people, following the rules of Goodness religiously, and never, not for one second, stop trying to be Good.
"Do not look unless it is in accordance with ritual; do not listen unless it is in accordance with ritual, do not speak unless it is in accordance with ritual; do not move unless it is in accordance with ritual."
This seems a bit extreme. There can't be rituals that guide you as to when it is appropriate to move, or to say something, and especially not listen. You should just listen to whoever is speaking, unless that person isn't saying anything worth hearing.
Confucius also talks a lot about how if you just set the right example, everyone around you will be good.
"To govern means to be correct. If you set an example by being correct yourself, who will dare to be incorrect?" (12.17)
In the next book, he also talks a lot about how you should rule your people. You need to be upright and respectable in all ways, so that people are drawn closer to you ("The mere existence of such a ruler would cause the common people throughout the world to bundle their children on their backs and seek him out." 13.4)
I disagree with his statement that people should govern by being Good, then everyone would copy his example and become good as well. People aren't like that. Maybe some would follow his example and try to behave correctly, but most of the people would like him yet not change their ways, or else just walk all over him. This way of ruling would never work in a society full of different kinds of people. Granted, the rulers should be good, and want the best for their people, but that also means they need to have laws and punishments if they want order.
It's also interesting that he thinks that people should cover up for each other's crimes:
"Among my people, those who we consider upright are different from this: father cover up for their sons, and sons cover up for their fathers. "Uprightness" is found in this." (13.18)
While I understand that this has to do with being filial, I don't see why friends should cover up each other's crimes. It's not good; it encourages people to do bad things, then tell each other, "Well, Confucius said that you have to cover up for me." It's not right. Loyalty is fine, but not that kind of negative fidelity. It just cause trouble, and in the end two people are hurt/affected instead of only one.
Confucius also talks about Virtue, and what makes a good man Good, by doing such things as only speaking when the times was right, only laughing when you were truly happy, and only taking that which is yours.
I think he has an interesting way of judging gentlemen. He does not seem to care about what sins they refrain from doing, but rather if they always behave above and beyond the goodness of other people, following the rules of Goodness religiously, and never, not for one second, stop trying to be Good.
Confucius: The Essential Analects, Books 7,8, and 11
Confucius really wasn't an innovator. Here are some of his quotes:
"I transmit rather than innovate. I trust in and love the ancient ways. I might thus humbly compare myself to Old Peng." (7.1)
"I am not someone who was born with knowledge. I simply love antiquity, and diligently look there for knowledge." (7.20)
I wonder why that is. Does he just think that if something has worked for a long time, it will continue to work for a long time? But that was actually one of the fallacies we looked at a couple of weeks ago. I'd like to hear his complete आर्गument for why that is, if he ever wrote one.
The Master also seems to use himself as an example a lot.
"The Master was affable, yet firm, awe-inspiring without being severe, simultaneously respectful and relaxed." (7.38)
"In his leisure moments, the Master was composed and yet fully at ease." (7.4)
I think that this is a good idea, as long as it's true. Confucius talks a lot about the fact that you shouldn't say things and then not follow through with them ("The Master said, 'The gentleman is ashamed to have his words exceed his actions'" 14.27) and this allows us to see that he follows through with what he says and acts the way he tells everyone they should act, as well as setting up an example.
In Book 8 Confucius just lists different rules that people should follow to achieve Goodness. One rule that seemed the simplest and therefore applicable to everyone was the following:
"The Master said, "Find inspiration in the Odes, take your place through ritual, and achieve perfection with music.'" (8.8)
These rules are pretty basic, but I guess they say it all. People need inspiration to do right and help others, the Odes, they need some kind of way of managing themselves, rituals, and they need entertainment, music. I don't think that's what he meant for music, but since I personally don't understand what music has to do with anything I put my own interpretation of what he said.
"The Master said, 'The common people can be made to follow it, but they cannot be made to understand it.'"
I agree with that. People often do things for reasons they don't really understand, but they just think to themselves, "Whatever, I might as well do it." This has happened to me many times, in school especially, when teachers tell me to do things , without me having any clue why, but I just do it anyway. Especially in PDR.
Book 11 is a collection of stories that happened to Confucius and his disciples.
Yan Hui just died, which is sad considering that he was obviously the guy everyone looked up to, full of intelligence and wisdom and goodness.
There is also a story about the fact that Confucius disapproves of people who, even if they have a lot of money, want more. He also seems to disapprove of any ambition, because he talks about the fact that a complete man should be free of desires.
Yet I believe that it is good to have ambition. Of you have ambition, you have an incentive to work harder and educate yourself. And if no one had ambition, where would we get our rulers? Who would write books or become actors or generals, if all everyone wants to do is lie around all day doing nothing? Ambition is a really important and necessary part of any functioning society, and it should be encouraged, not repressed.
"I transmit rather than innovate. I trust in and love the ancient ways. I might thus humbly compare myself to Old Peng." (7.1)
"I am not someone who was born with knowledge. I simply love antiquity, and diligently look there for knowledge." (7.20)
I wonder why that is. Does he just think that if something has worked for a long time, it will continue to work for a long time? But that was actually one of the fallacies we looked at a couple of weeks ago. I'd like to hear his complete आर्गument for why that is, if he ever wrote one.
The Master also seems to use himself as an example a lot.
"The Master was affable, yet firm, awe-inspiring without being severe, simultaneously respectful and relaxed." (7.38)
"In his leisure moments, the Master was composed and yet fully at ease." (7.4)
I think that this is a good idea, as long as it's true. Confucius talks a lot about the fact that you shouldn't say things and then not follow through with them ("The Master said, 'The gentleman is ashamed to have his words exceed his actions'" 14.27) and this allows us to see that he follows through with what he says and acts the way he tells everyone they should act, as well as setting up an example.
In Book 8 Confucius just lists different rules that people should follow to achieve Goodness. One rule that seemed the simplest and therefore applicable to everyone was the following:
"The Master said, "Find inspiration in the Odes, take your place through ritual, and achieve perfection with music.'" (8.8)
These rules are pretty basic, but I guess they say it all. People need inspiration to do right and help others, the Odes, they need some kind of way of managing themselves, rituals, and they need entertainment, music. I don't think that's what he meant for music, but since I personally don't understand what music has to do with anything I put my own interpretation of what he said.
"The Master said, 'The common people can be made to follow it, but they cannot be made to understand it.'"
I agree with that. People often do things for reasons they don't really understand, but they just think to themselves, "Whatever, I might as well do it." This has happened to me many times, in school especially, when teachers tell me to do things , without me having any clue why, but I just do it anyway. Especially in PDR.
Book 11 is a collection of stories that happened to Confucius and his disciples.
Yan Hui just died, which is sad considering that he was obviously the guy everyone looked up to, full of intelligence and wisdom and goodness.
There is also a story about the fact that Confucius disapproves of people who, even if they have a lot of money, want more. He also seems to disapprove of any ambition, because he talks about the fact that a complete man should be free of desires.
Yet I believe that it is good to have ambition. Of you have ambition, you have an incentive to work harder and educate yourself. And if no one had ambition, where would we get our rulers? Who would write books or become actors or generals, if all everyone wants to do is lie around all day doing nothing? Ambition is a really important and necessary part of any functioning society, and it should be encouraged, not repressed.
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