Once they have reached a certain level, harmony arises. As long as this level can be kept, the balance of many things is maintained The Doctrine of the Mean Zhongyong. Confucius especially emphasized three different commitments: the one between husband and wife, parent and child as well as disposer and subject.
Between each of them, a harmonious interaction is mainly important in order to live respectfully and peacefully together.
In order to strengthen these relationships, universal love and respect for human dignity as well as harmonious social relations are crucial. Showing respect towards other members of society, especially the hierarchical higher ones, is mainly important. It is necessary to stick to any given rules, because that is the only possibility to balance harmony Business Culture and Traditions for Succesfull Interaction.
It illustrates the ideal of what a human being should be and encourages others to strive towards it. It can be seen as an internal controller which gives someone the ability to make right judgments about people and situations and to react accordingly. With harmony as the basis of each family, people can create fortune and live among each other in a gentle and peaceful way. Add to cart. Table of Contents 1.
Introduction 2. The Meaning and Core Principles of Harmony 3. Harmony in Business 4. Conclusion Table of References 1. Introduction "All things under the sun will flourish when harmony prevails. Historical Symbols of Harmony Harmony can be described better when looking at its historical background: the philosophical approaches of Confucianism and Taoism.
People would say that law destroys the society for it prevents us to be free. For instance, Confucius mentioned if people was led by laws and bound by punishments, although they would not commit crime, they would not shame; when people was led by morality and bound. Only by having an appropriate proportion of these two forces, one can attain balance and a harmonious position in nature and life. Therefore ,while conceiving the idea of the double identity of Anashuya ,Yeats must have ruminated over the concept of dual forces striving to establish its.
If people communicate over conflict agreements can and will be made. Which causes a peaceful relationship with each other.
Someone who agrees with this is political leader Lobsang Tenzin. As for Mao's interpretation of the connection between the Three People's Principles and Communism, it is a series of seemingly clear but logically disordered analyzes. In fact, Mao regarded Sun Yat-sen as a "precious legacy" and advocated "a sober mind to raise the banner of Sun Yat-sen.
Sun Yat-sen is an instrumental application, therefore, his purpose is nothing more than use the name of Sun Yat-sen to prove the legitimacy of its rule and attempt to appeal the majority of overseas Chinese.
And every ten years, commemorative activities. By using Confucianism, Shotoku ended the wars between the clans and "allowed the moral emperor to decide the disputes" Shotoku. If the superiors do not behave with decorum the inferiors are disorderly. Zhu Xi is a Chinese neo-Confucian philosopher, that believed that our moral mirror reflected our morality. The clean moral mirror reflects the underlying moral pattern. You want to conduct your academic research.
Unfortunately, your roommate wants to watch TV. So you and your roommate must find a way to solve the conflict. Consider the following three possible strategies. First, you discard the virtue of diligence and watch TV together.
Second, you completely ignore your roommate's preference and force her to have fun in her own room. Third, the two of you set up a schedule according to which you conduct research in the living room every Monday, Wednesday and Friday, and your roommate watches TV there every Tuesday, Thursday and Saturday.
And you flip a coin to decide what will happen on Sunday. Based on my understanding of the book, the interaction between you and your roommate is a harmony-apt subject, that is, the interaction between you two could be more or less harmonious.
According to Li, a harmony-apt subject is constituted by at least two parties that interact with each other, and the parties usually possess conflicting dispositions p. He thinks that various different things could serve as harmony-apt subjects, such as a person, a society, a family, the whole world, and the whole cosmos p.
Moreover, in Li's view, a subject is more harmonious rather than less if it better achieves the state of "adjusting differences and reconciling conflicts" and creating "constructive conditions for the healthy existence of all parties" p. In our example, the third strategy would lead to a more harmonious outcome than the first two strategies. Now turn to the third question, which concerns the reasons for promoting harmony.
On the one hand, Li holds that there are various reasons for promoting different types of harmony. This could be seen from his discussion of each type of harmony. On the other hand, he seems to presuppose that there is a unifying reason for promoting harmony of all types, and the unifying reason is that a harmonious state of affairs has profound aesthetic value.
He takes music as the archetype of harmony p. According to him, as with the harmony of music, the harmony of all other types is based on beauty p. I agree with Li that a harmonious subject usually possesses aesthetic value to a certain extent. For example, a person with a harmonious mental state, or inner peace, might make others who observe her life feel comfortable, or even pleasurable. When Confucius was seventy years old, he was able to do what he intended freely without breaking the rules.
Picturing in our minds Confucius at this age we can sense the aesthetic value he possessed. A number of salient points surface within this passage. First is the obvious rejection of pedanticism and confusing knowledge with wisdom.
Their response will result in greater happiness, fulfillment, sympathy, and understanding for all. Second, and perhaps surprisingly to some, Confucius has noted the importance of being multicultural, even worldly, which gives us a hint that his world likely looked as diverse to him as ours does to us. Becoming the person who is capable of all this justifies the pursuit of a liberal education in its own right.
Appropriately, in a Confucian education curricular materials will serve as a point of entry for critical and analytical thinking, allowing students to hone their written and oral communication skills, debate conflicting interpretations, and disentangle complex arguments. Over the course of a few months, students view a dozen films and learn what I consider a somewhat minimal amount about the rather broad topic of Chinese cinema.
Much more valuable, though, is the growth students make in terms of their ability to think critically about the perspectives and motivations of characters whose life experiences are drastically at odds with their own, learning a lexicon for intelligently discussing the significance of the things they have seen with classmates, and honing visual literacy.
This is the kind of productive learning that occurs in the course. Absent this kind of material foundation, the formulation of uninformed opinions with no reference to reality is inevitable and indeed quite dangerous.
Of course, it is not only democracy that is in jeopardy here. In the context of modern liberal education, we often speak of cultivating a love of learning, exploring broadly or learning to learn, so that our education is productive in the sense that it will withstand changing market forces and will prepare students for their sixth job out of college as well as their first. More important still, intellectual curiosity and knowing how to learn are necessary fundamentals for the greater achievement of becoming an exemplary person who is able to contribute to social harmony.
Confucius also calls us to dedicate ourselves to lifelong cultivation and examination, for which his following autobiographical reflection serves as a model:. At fifteen, I set my heart on learning; at thirty, I found my balance through the rites; at forty, I was free from doubts [about myself]. At fifty, I understood what Heaven intended me to do. At sixty, I was attuned to what I heard.
At seventy, I followed what my heart desired without overstepping the line. Analects 2. Both the state of mind he achieved by age seventy and the fact that such cultivation had taken his entire life to accomplish are noteworthy. But what is particularly interesting to note when taking harmony as central to education is that this ideal state only becomes possible after the attunement of the ear at age sixty , reminding us of the relatively integrated nature of the ethical and aesthetic aspects of harmony in the early Chinese context.
It is also significant for our discussion that during this process of self-cultivation and learning that Confucius recounts late in his life, he seems to take two spiritual milestones as worthy of mention in that they provide greater personal freedom or liberation as a result of his commitment to learning.
First, he writes that at forty he became free of personal doubt, suggesting that clarity of purpose and self-confidence are key components to life satisfaction. Second, by the time he is seventy, having attuned his ear, Confucius notes that he has reached such a level of training and cosmic understanding that he is able to act spontaneously according to his desires without fear of misstep or insult.
What makes this state possible is having so internalized the drive to learn and act in accord with the Way—the overarching universal process—that he has refined his subjective desires to the degree that appropriate action has become second nature. Great nobility and 21 st century relevance combine in the inherent social focus of the Confucian model, particularly when diversity—the raw stuff of harmony—is so near at hand.
As for the appropriate content of this lifelong pursuit of learning, a passage that recalls contemporary rhetoric about the alleged impracticality and economic unsoundness of liberal education as compared to vocational training can be instructive.
He is vastly learned, and so has not made a name for himself in any particular area. One might also consider the following exchange that Confucius had with a student who wanted to learn about farming:. Fan Chi wanted to learn [from his teacher] how to grow grain crops. If those above love the rites, then none of the common people will dare to be disrespectful. If those above love rightness, then none of the common people will dare to be disobedient.
If those above love trustworthiness, then none of the common people will dare not to be forthcoming about the truth of things. When [the governing principle of a place] is like this, then people will flock to it from all directions with babies strapped to their backs.
0コメント