David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
Contemporary Chinese Thought 8 (1):57-76 (1976)
"Now we have heard that, as for those sages before Confucius, if it had not been for Confucius, there would have been no way for them to be known, and as for those sages after Confucius, if not for him, there would have been no one for them to emulate. He is called the one who transmitted Yao and Shun as if they were his own ancestors, who took as his model Wen and Wu, patterned himself after the hundred kings, and served as the pattern to be imitated for ten thousand generations." This is an important passage of an edict issued in the eleventh year of the Ta-te Emperor of the Yuan dynasty which bestowed upon Confucius the exclusive title of Fully Perfected Great Sage [ta-ch'eng chih-sheng]. Obviously, in terms of human attainment, Confucius was truly a great person of great learning, character, and usefulness. For two thousand years, his doctrines and his behavior as a man have had a great role and influence in China's cultural and material systems, scholarly thought, social morality, and even her order or disorder, prosperity or decay. If we were to remove his role and influence, then could two thousand years of China's history and culture have developed as it has, with a tradition still present? This is a good question. From this it is clear that Confucius' relationship to Chinese culture was most important
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
No references found.
Citations of this work BETA
No citations found.
Similar books and articles
Edward Slingerland (2008). Classical Confucianism (I) : Confucius and the Lun-Yü. In Bo Mou (ed.), Routledge History of Chinese Philosophy. Routledge.
Whalen W. Lai (1980). Further Developments of the Two Truths Theory in China: The "Ch'eng-Shih-Lun" Tradition and Chou Yung's "San-Tsung-Lun". Philosophy East and West 30 (2):139-161.
Yong Huang (2013). Confucius: A Guide for the Perplexed. Bloomsbury Publishing.
Confucius (2008). The Sayings of Confucius. Bibliolife.
John A. Tucker (2009). Te-Ch'uan Jih-Ben Lun-Yü Ch'üan-Shih Shih-Lun (Review). Philosophy East and West 59 (2):pp. 233-238.
Miriam Byrd (2007). The Summoner Approach: A New Method of Plato Interpretation. Journal of the History of Philosophy 45 (3):365-381.
Hoyt Cleveland Tillman (2004). Zhu XI's Prayers to the Spirit of Confucius and Claim to the Transmission of the Way. Philosophy East and West 54 (4):489-513.
George B. Connell (2009). Kierkegaard and Confucius: The Religious Dimensions of Ethical Selfhood. Dao: A Journal of Comparative Philosophy 8 (2):133-149.
Florence Chan (2003). Tradition, Self-Cultivation, and Human Becoming: A Comparison Between Nietzsche and Confucius. Dissertation, University of Hawai'i
Joachim Gentz (2012). Confucius Confronting Contingency in the Lunyu and the Gongyang Zhuan1. Journal of Chinese Philosophy 39 (1):60-70.
Xinyan Jiang (2012). Confucius's View of Courage. Journal of Chinese Philosophy 39 (1):44-59.
Sorry, there are not enough data points to plot this chart.
Added to index2010-12-11
Recent downloads (6 months)0
How can I increase my downloads?