[caption id="attachment_1178" align="aligncenter" width="300" caption="The Master said, &quot;Learning without thought is labour lost; thought without learning is perilous.&quot;"]<a href="http://jeanatacc.com/2011/wp-content/uploads/2011/05/Confucius.jpg"><img class="size-medium wp-image-1178" src="http://jeanatacc.com/2011/wp-content/uploads/2011/05/Confucius-300x240.jpg" alt="" width="300" height="240" /></a>[/caption]

The Analects are, in fact, a compilation of moral and ethical insights from the Chinese philosopher K’ong Fu-Tzu (551–479 b.c.e.), better known as Confucius (a Latin form of his Chinese name), supporting set principles for individual conduct and the ethical administration of government and community; guiding principles for a just and compassionate world or more succinctly described by Confucius, "the supreme virtue of humanity" (Confucius). Though this text is not the direct writings of Confucius's sayings, the Analects do provides an exceptional digest of his philosophical and idealistic concepts that continues to be a significant influence on education, society, and culture thought in China and in many other countries as well.<!--more-->

Interpretations vary for these twenty books of the <em>Analects</em>, each running about five pages in English translation. The virtue of <em>Jen</em>, a key concept in the <em>Analects</em> refers to humanity, good, or reciprocity while the term <em>Tao</em> speaks to the correct obligations, actions, and conduct of individuals, families, and governments. Rituals, ceremonies, and group activities and the accepted their performance that encourages a link to that world which is beyond daily life is referred to as <em>Li</em>. The Analects emphasized the importance of independent thinking, identifying models in an abstract, universal style; a style was relevant to diverse cultures. This method of teaching has resulted in conflicting interpretations through the ages.  For example, the <em>Analects</em>’ emphasis on discipline, duty, and etiquette giving credence to Confucius notion that the state exists to serve its citizens; however, various political leaders use these same terms and concepts to validate autocratic government. In some ways the Analects are reminiscent of  Castiglione’s The Well-Rounded Person, Book Four of <em>The Courtier, “</em>must possess the refinements of a humanistic education” (Fiero). Though Castiglione asserts that should master all the skills of the medieval warrior and display the physical proficiency of a champion athlete” (---F), Confucius explains that a ruler should lead by the sway of his ethics. Two of characteristic considered vital for civilization, maintain and promote rituals and music, are set through moral example. If the ruler of the land cannot provide these things, the allegiance of his ministers vanishes along with the people’s confidence, resulting in a calamity for the realm.

The Chinese were humanist and their values reflected those of morality and righteous behavior. Confucius teachings hardly ever referred to gods and spirits and his did not contemplate the makeup of realism, yet Confucianism is often referred to as a religion. The wisdom of Confucius passed down through generations of Chinese, spoke to the social and political concepts of his time; ideas with roots as old as the Shang and Zhou dynasties. He taught that tradition was essential, respectfulness of one’s’ elders, and the exercise of <em>Li </em>(not simply performing ceremonies by rote, but applying a fitting reverence to the ritual.)  In the first following excerpts from the  <em>Analects </em> , Confucius reveals that it is the duty of humans to do nothing that may harm others; even give his own life to protect this tenant. While the second is the infamous “Golden Rule,” that one should act (do) toward others as one                                                       might act (do) on one’s own behalf.

[caption id="attachment_1184" align="alignleft" width="240" caption="“At fifteen I set my heart upon learning.  At thirty, I had planted my feet firmly upon the ground.  At forty, I no longer suffered from perplexities.  At fifty, I knew what were the biddings of Heaven.  At sixty, I heard them with docile ear.  At seventy, I could follow the dictates of my own heart; for I no longer overstepped the boundaries of right.”  "]<a href="http://jeanatacc.com/2011/wp-content/uploads/2011/05/images-cartoon.jpg"><img class="size-full wp-image-1184" src="http://jeanatacc.com/2011/wp-content/uploads/2011/05/images-cartoon.jpg" alt="" width="240" height="159" /></a>[/caption]

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The Analects developed from the oral dissertation provided by Confucius in various conversations and instructive talks with his disciples. “…it was not at all clear at the time that the Confucian tradition was to emerge as the most powerful persuasion in Chinese history” (Ropp). After his death in 479 B.C.E., Confucius’ disciples worked diligently, collecting these works and transcribing them. It was not until 221 B.C.E., over 250 years after Confucius breathed his last breath, his followers were able complete the Analects used today. A common thread, weaving through the Analects: measured and judicious thought, action, and deed build strength of character and a superior human being. Qualities illustrated in the Analects include: Experience profound affection for one’s fellow humankind; hold one’s elders in high esteem; encourage camaraderie with others who are virtuous; obligate oneself to a lifetime of scholarship; manage subordinates evenhandedly; contribute to social improvements, and mindfully set good examples.

Very outspoken and often at odds with authority, Confucius had a reputation of “… at once more austere, more pompous, harsh even, and as a reinforcer of the status quo…” (Spence).  This assessment of Confucius has been linked to a celebrated Chinese historian, Ssu-ma Ch’ien (145-89 B.C.E.), who lived during the Han dynasty and, in part, caused this view of Confucius. In an effort to apply the appropriate importance of Confucius work to the historical contexts of the Historical Records, Ssu-ma Chi’ien’s tribute to Confucius and his work was located in the era of the early China ruling houses instead of placing him with “…other individual thinkers and statesmen…”  (---S). However, in the abstract of Confucius’s, Ssu-ma Ch’ien offered his touching yet succinct respect:

“In this world there have been many people-from kings to wise men-who had a glory while they lived that ended after their death. But Confucius, though a simple commoner, has had his name transmitted for more than 10 generations; all those who study his works consider him their master. From the Son of Heaven, the princes, and the lords on down, anyone in the Central Kingdom who is dedicated to a life of learning, follows the precepts and the rules of the Master. Thus it is that we call him a true Sage” (---S).

The crumbling of the Zhou dynasty, in power since 1027 B.C.E. and the relocation of the capital farther east by the leaders of the Zhou dynasty placed the kingdom in danger; an unsafe, precarious position brought on by the aggressive Mongols and Turkic horsemen from Central Asia, as well as, escalating conflicts among the autonomous Chinese states. This instability in the land did not to impede the prosperity and industry of China. Examples of the Chinese ongoing development of these turbulent times include the development of “chopsticks, cast iron, square-holed coins, and finely lacquered objects...”(Fiaro). China’s trade and its urban growth continued throughout this period. Interestingly, the Chinese intellectual minds during this time produced some of “China’s oldest moral and religious precepts,” paralleling similar developments in Greek philosophy of the same time (Fiaro).

A devastating event, impacting the Analects survival and that of other important texts, occurred in the Qin Dynasty, during which much of the territories’ history was lost in the infamous “book-burnings” and wars; “chronicles of events as far back as 1000 years before the Han Era” consisted of records of events were kept as a tradition by the Chinese court historians. (---F). The Qin dynasty favored the doctrine of Legalism in which evil was considered an inborn trait of all humans. Consequently, the severe Qin laws were able to derive a benefit from the validation for a "civil and political oppressiveness of imperial authority…”  (---F).  All personally owned copies of Confucian works were ordered burned due to the Emperors’ disquiet over any resistance that might arise from the “free exercise of thought…” (---F).  He took further steps to insure his authority by executing political oppositionists and their families. The Qin empire was tripled in size by the Han leaders and reinstate Confucianism, Confucian texts, and the Confucian scholars/official.  And prosperity reigned during the Han dynasty with technological develops and advancements in farming techniques encouraging trade and industry within its borders and abroad. Innovations from this period of Chinese history prove the concentration and importance of Chinese technology of the age.

Confucianism is “Cited as a major force behind East Asia's economic ‘miracles,’ it is now finding a renewed following among mainland Chinese grown disillusioned with communism” (---S). China has, in the past decade, embraced the Confucius dogmas as “… the old and venerable tradition of Confucianism, which is being revived by government officials, critical intellectuals and ordinary citizens” (Bell). For instance, during the 2008 opening ceremonies of the Olympic games hosted by China, quotes from the Analects of Confucius were used in place of the formerly and ever present quotes from Marx.

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<strong>“The world’s peoples are all brothers” and “isn’t one of life’s greatest pleasures to have friends visiting from afar?” </strong>broadcasted around the world to billions of viewers. This " ‘official’ Confucianism being revived today may be less dangerous — it emphasizes social harmony, meaning the peaceful resolution of conflicts — but it remains a conservative morality. Today, the most viable alternative to China's political status quo is left Confucianism” (---B). In the time of Confucius life and for hundreds of years to follow, The Analects of Confucius took its place in society as the ultimate guide to living a meaningful and fulfilling life. The resurgence of interest in Confucianism by the Chinese state government is an effort to soften its own world reputation as a harsh, autocratic, dictatorial government by, at least on the surface, infusing some of the humanistic ideals of Confucianism. However, even the government officials admit that its form of Confucianism is a more left focused style and the adherence to policy and obedience by its citizens is still expected.

The author of a more recent English and French translation of the <em>Analects, </em>Simon Leys claims the originally crafted text might have actually been the first to express human personage; that is, the life of an individual (Leys).

In general, The Analects of Confucius is a common sense handbook with a somewhat austere approach to life. The constant vigilance required to elevate ones being to that of <em>superior</em> is daunting in this writers’ opinion. It is understood that the life in a young country with abundant personal freedoms would certainly color ones judgment of such strict guidelines. Though, the concepts of working for communal good, living an ethical life, and treating others with compassion are values the writer cherishes, she does so with a much lighter approach than some of those expressed in the Analects of Confucius.

Taoism is most influential religion or philosophy among the Chinese people after Confucianism. The Taoist scriptures, written in the sixth century B.C.E. are, as with The Analects of Confucius, a collection of moral and ethical codes intended to guide people in their everyday lives.    The Tao Te Ching [DOWduh jing], “Classic of the Way and Its Working,” and the Chaung-tsu [jwahng tzoo] are held in high esteem throughout the world, remaining prominent significant work of literature down through the centuries. The compilation of the Taoist canon is known as the Tao Tsang [dow tsahng]. The primary printing was in 1926 and consisted of 1,120 volumes, a significant number compared to the twenty books of the Analects.

The text of the Tao Tsang is assembled into the “Three Caverns,” which relate to three historic traditions of Taoism: the Supreme Clarity school; the Numinous Treasure school; and the Three Sovereigns school.  Each of these is then divided into twelve segments. “They are original revelations; divine talismans; interpretations; diagrams; chronologies and genealogies; moral codes; ceremonial decorum; rituals; esoteric techniques (alchemy, astrology, exorcism, etc.); lives of past Taoist worthies; hymns; and messages …” (Van Voorst). The Analects are written as they were delivered, in a dialog form and cover a range of ideals from a humanistic approach, ideals as mentioned earlier: Experience profound affection for one’s fellow humankind; hold one’s elders in high esteem; encourage camaraderie with others who are virtuous; obligate oneself to a lifetime of scholarship; manage subordinates evenhandedly; contribute to social improvements, and mindfully set good examples.

The Analects of Confucius present a timeless personification of a society built on order and structure; a society that generates respect for all and encourages scholarship. Confucius words reach out from the pages of the Analects, seemingly speaking to present day issues as readily as it spoke to the issues of his time. For those seeking “the supreme virtue of humanity,” Confucius offers in brief and succinct axioms a fountain of knowledge from which to drink. The Analects  of Confucius is collection of moral and ethical principles advocated by the teacher/philosopher, Confucius. These principles guide individuals in matters of conduct and the moral administration of government and community. Analects do provides an exceptional digest of his philosophical and idealistic concepts that are sure to serve a new colony well by, continuing to be a significant influence on education, society, and culture thought.  For these reasons, The Analects of Confucius must be preserved for posterity.<!--more-->

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