Chinese Thought, from Confucius to Mao Tse-Tung by Herrlee Glessner Creel

By Herrlee Glessner Creel

Chinese language philosophy sooner than our Christian period is emphasised during this nontechnical precis of chinese language notion. Professor Creel additionally bargains with Confucianism, the guidelines of Mo-tsu and Mencius, Taoism, Legalism, and their adaptations and diversifications. As an creation for the final reader, this e-book stands one of the best.—China: A source and Curriculum Guide"There exists nowhere else one of these well-written presentation of the most developments in chinese language suggestion in so short an area. The textual content isn't really cluttered with chinese language names and the pages are usually not weighed down with footnotes—but the references are there should you wish them, with feedback for additional readings. it is a ebook that are understood by way of those that have by no means learn the rest approximately China."—The big apple occasions booklet overview

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32 If one pursued this ideal far enough, it might even lead to 40 Confucius and the Struggle for Human Happiness the dream of the philosophic anarchists, who think that all government will some day be unnecessary. But Confucius did not go to extremes. He recognized the need for good government and traced the most glaring abuses of his own day to the lack of it. Why was government bad? Because, he believed, those who governed were not disposed by their character to desire good government, or qualified by their abilities or education to bring it about.

In the Confucian Analects, however, we find Yü mentioned as an early emperor, along with two others, Yao and Shun. It should be noted that Yao and Shun are assigned to an earlier 49 Chinese Thought date than is Yü. This accords with a principle that Chinese scholars have discovered in connection with these mythical emperors. The later an emperor appears in the literature, the earlier, as a rule, is the date assigned to him. This is because, as this mythology was expanded, new figures had to be assigned to vacant periods, and only the earlier periods remained vacant.

These are certainly the treasures of the nation and the supports of the state. 4 Clearly, Mo Tzŭ agreed with Confucius that the hereditary rulers should turn over the administration of their governments to men of virtue and capacity. But, if so, why should they not turn over their thrones as well? Why should rulers not be selected for their merit rather than for their pedigrees? The old answer would have been that a ruler of plebeian origin could not command the support of powerful spirits, but in Confucius' thinking this idea had been swept into the discard.

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