• Confucius sought to order an entire way of life.
  • The Analects of Confucius
  • The fundamental virtue of Confucianism.

The virtue of virtues; Confucius said he never really saw it full expressed.

5. Confucius said: “What a pity! The way is not followed.”

It was clearly not written by Confucius or during his lifetime.

Hence, he rejects the way of human action where one satisfies likes and avoids dislikes.
He thus sets one against the other the highest and the lowest aims of which man is capable; for all other low aims involve at least some sacrifice, while he who seeks comfort only, thinks that he would be happier as a mere parasite. Of such, Confucius says: "Hard is the case of him who will stuff himself with food the whole day, without applying his mind to anything. Are there not gamesters and chessplayers? Even to be one of these would be better than doing nothing at all." (Analects, bk. xvii., c. xxii.)

This example is the way we learn; it is not an example of yi.

The following table gives the basic moral terminology of Confucius, with the Chinese characters.
We see a very similar passage at , with some interesting differences -- including that this is spoken by Confucius while that is spoken by Tzu-Chang.

 

Man has the potential to be good for Confucius.

A full exposition of the Chinese terminology of Confucius may be found at the main  page.
Confucius, although he later a god, to whom temples were dedicated in every Chinese city, as the patron of students and scholars, nevertheless didn't talk about the gods at all:

The topics the Master did not speak of were prodigies, force, disorder, and gods.

So throw off the bowlines, sail away from the safe harbor.
This means taking the rites, , seriously, as we are otherwise urged in the , despite a couple of indications that Confucius was ambivalent, as we shall see, about the value of tending to the dead.


The order of development, therefore, Confucius set forth as follows:

Confucians never regarded any unbelief they might have as abridging their duty to perform the public and private Rites required by the State and by Family.

Thus, the greatly virtuous always receive the Mandate of Heaven.

But of the translators use that view of the matter; and, indeed, if we have been observing the rites all along, then the virtue ought to have always been there, not something to be restored.

the "religion of the Huí"), which is not one of the Three Ways.

These words from "The Great Learning" (Text, v. 4, 5) are meant to show how the mind, holding itself in resolution, its conclusions ready to take whatever form the compelling logic of the ascertained facts may require, must, as an essential prerequisite of a normal and well-rounded life, investigate the phenomena which are around it. These are its world, with which it must cope, and which, in order that it may cope therewith, it must also understand. Confucius says: "To this attainment"—, perfect sincerity—"there are requisite extensive study of what is good, accurate inquiry into it, careful consideration of it, clear distinguishing about it, and earnest practical application of it." (Doctrine of the Mean, c. xx., v. 19.)

After Confucius, Mencius starts in after profit like bulldog.

Confucius left his office in 496 BC, traveling about and teaching, vainly hoping that some other prince would allow him to undertake measures of reform.

Later Confucianism tended to regard profit as intrinsically immoral.

A keen student of humannature, Confucius was able toadmonish his students to beaware of certain propensitiesof the life process.
Confucius gave his students an elaborate catalog oftheconcerns of a better person as guidelines for theirbehavior.