CAPONES, JULIE MAY S.

GRADE 12 HUMSS A
10.07.22

BIOGRAPHY OF CONFUCIUS
Confucius, Pinyin romanization Kǒng Fūzǐ, "Master Kǒng or Kongzi, Wade Giles K’ung-fu-
tzu or K’ung-tzu, original name Kongqiu, literary name Zhongni, (born 551, Qufu, state of Lu [now
in Shandong province, China]—died 479 BCE, Lu), China’s most famous teacher, philosopher, and
political theorist, whose ideas have profoundly influenced the civilizations of China and other East
Asian countries. Confucius considered himself a transmitter for the values of earlier periods which he
claimed had been abandoned in his time. His philosophical teachings, called Confucianism,
emphasized personal and governmental morality, correctness of social relationships, justice,
kindness, and sincerity. His followers competed with many other schools during the Hundred Schools
of Thought era, only to be suppressed in favor of the Legalists during the Qin dynasty. After the
collapse of Qin and the victory of Han over Chu, Confucius's thoughts received official sanction in the
new government. During the Tang and Song dynasties, Confucianism developed into a system known
in the West as Neo-Confucianism, and later as New Confucianism. Confucianism was part of the
Chinese social fabric and way of life; to Confucians, everyday life was the arena of religion.

Life of Confucius
Confucius was born near the end of an era known in Chinese history as the Spring and
Autumn Period (770–481 BCE). His home was in Lu, a regional state of eastern China in what is
now central and southwestern Shandong province. Like other regional states at the time, Lu was
bound to the imperial court of the Zhou dynasty (1045–221 BCE) through history, culture, family
ties (which stretched back to the dynasty’s founding, when relatives of the Zhou rulers were
enfeoffed as heads of the regional states), and moral obligations.
According to some reports, Confucius’s early ancestors were the Kongs from the state of
Song—an aristocratic family that produced several eminent counselors for the Song rulers. By
the mid-7th century BCE, however, the family had lost political standing and most of its wealth,
and some of the Kongs—Confucius’s great-grandfather being one—had relocated to the state of
Lu. The Kongs of Lu were common gentlemen (shi) with none of the hereditary entitlements their
ancestors had once enjoyed in Song. The common gentlemen of the late Zhou dynasty could
boast of their employability in the army or in any administrative position—because they were
educated in the six arts of ritual (see below Teachings of Confucius), music, archery,
charioteering, writing, and arithmetic—but in the social hierarchy of the time they were just a
notch higher than the common folk. Confucius’s father, Shu-liang He, had been a warrior and
served as a district steward in Lu, but he was already an old man when Confucius was born. A
previous marriage had given him nine daughters and a clubfooted son, and so it was with
Confucius that he was finally granted a healthy heir. But Shu-liang He died soon after
Confucius’s birth, leaving his young widow to fend for herself.
Confucius was candid about his family background. He said that, because he was “poor
and from a lowly station,” he could not enter government service as easily as young men from
prominent families and so had to become “skilled in many menial things” (Analects [Lunyu], 9:6).
He found employment first with the Jisun clan, a hereditary family whose principal members had
for many decades served as chief counselors to the rulers of Lu. A series of modest positions
with the Jisuns—as keeper of granaries and livestock and as district officer in the family’s feudal
domain—led to more important appointments in the Lu government, first as minister of works and
then as minister of crime.
Confucius is traditionally credited with having authored or edited many of the Chinese
classic texts, including all of the Five Classics, but modern scholars are cautious of attributing
specific assertions to Confucius himself. Aphorisms concerning his teachings were compiled in
the Analects, but only many years after his death.
Confucius's principles have commonality with Chinese tradition and belief. With filial piety, he
championed strong family loyalty, ancestor veneration, and respect of elders by their children and of
husbands by their wives, recommending family as a basis for ideal government. He espoused
the Golden Rule, "Do not do unto others what you do not want done to yourself". He also established
ethical, moral, and social standards that formed the basis of a way of life known as Confucianism.
CAPONES, JULIE MAY S. GRADE 12 HUMSS A
10.07.22

BIOGRAPHY OF MENCIUS
Mencius (fourth century BCE) was a Confucian philosopher. Often referred to as the
“Second Sage” of Confucianism (meaning second in importance only to Confucius himself),
Mencius is best known for his claim that “human nature is good.” He has attracted interest in
recent Western philosophy because his views on the virtues, ethical cultivation, and human
nature have intriguing similarities with but also provocative differences from familiar Humean
and Aristotelian formulations.

Life and Confucian Background

“Mencius” is a Latinization (coined by Jesuit missionaries in the 17th century) of the
Chinese “Mengzi,” meaning Master Meng. His full name was “Meng Ke.” Our main access to
Mencius’s thinking is through the eponymous collection of his dialogues, debates, and
sayings, the Mengzi (Mencius). This work was probably compiled by his disciples or
disciples of his disciples. It was subsequently edited and shortened by Zhao Qi in the second
century C.E., who also wrote a commentary on the text. This version of the text was used by
subsequent scholars and is the version available to us nowadays. The received text of
the Mengzi is divided into seven “books,” each of which is subdivided into two parts (labeled
“A” and “B” in English), and then further subdivided into “chapters.” As a result, a passage
can be uniquely identified in any translation; for example, 1A1 is the first passage in any
edition or translation of the text and 7B38 is the last.
Mencius lived in the second half of the Zhou dynasty (c. 1040–221 BCE), a period of
great social and intellectual ferment. The founders of the Zhou dynasty had justified their rule
by claiming that it was mandated by Heaven (tiān). Heaven is a higher power that is
responsible for the general course of history, and that favors those with Virtue (dé).
However, during the Eastern Zhou period (770–221 BCE), it seemed increasingly clear
that the Zhou dynasty had lost Heaven’s favor. The Zhou king had become merely a
figurehead, and real power lay in the hands of the rulers (typically dukes) of the different
states into which the realm was divided. These rulers increasingly usurped the power and
prerogatives of the Zhou king, and also waged war against each other.
Those in positions of power lived in fear of execution or assassination, while peasants
suffered under the burden of heavy taxation, the depredations of bandits, and the
devastation of invading armies. During this period, “masters” articulated various accounts of
the Way (dào, the right way to live and to organize society) that would rescue people from
the contemporary chaos and suffering. One of these thinkers was Mencius, who self–
identified as a follower of Confucius: “Ever since man came into this world, there has never
been one greater than Confucius” (2A2; Lau 2003, 67). Consequently, it is helpful in
understanding Mencius to know something about the basic themes of Confucianism.
Confucius is the first individual thinker we know of to advocate a systematic vision of the
Way. The Analects is traditionally viewed as a reliable source of his sayings, but in
contemporary scholarship there is considerable controversy over its historical accuracy.
[2]
 Nonetheless, we clearly find in the Analects expressions of all the major themes that
would be characteristic of Confucianism for the next two and a half millennia. In particular,
the Confucius of the Analects emphasizes the importance of (1) revivalistic traditionalism; (2)
rule through Virtue rather than brute force; (3) ritual as a model for ethical behavior; (4) the
family; and (5) ethical cultivation.
CAPONES, JULIE MAY S. GRADE 12 HUMSS A
10.07.22

BIOGRAPHY OF LAO TZU

Laozi; commonly translated as "Old Master", also rendered as Lao Tzu or Lao-Tze, proper
name Li Er, courtesy name Boyang, was an ancient Chinese philosopher and writer. He is the
reputed author of the Tao Te Ching,[6] the founder of philosophical Taoism, and a deity in
religious Taoism and traditional Chinese religions.
A semi-legendary figure, Laozi is usually portrayed as a 6th-century BCE contemporary
of Confucius in the Spring and Autumn period. Some modern historians consider him to have
lived during the Warring States period of the 4th century BCE.[7] A central figure in Chinese
culture, Laozi is claimed by both the emperors of the Tang dynasty and modern people of the Li
surname as a founder of their lineage. Laozi's work has been embraced by various anti-
authoritarian movements, and has had a profound impact on subsequent Chinese philosophers,
who have both commended and criticized his work extensively.

The life of Laozi

Despite his historical importance, Laozi remains an obscure figure. The principal source of
information about his life is a biography in the Shiji (“Records of the Historian”) by Sima Qian.
This historian, who wrote in about 100 BCE, had little solid information concerning the
philosopher. He says that Laozi was a native of Quren, a village in the district of Hu in the state
of Chu, which corresponds to the modern Luyi in the eastern part of Henan province. His family
name was Li, his proper name Er, his appellation Dan. He was appointed to the office of shi at
the royal court of the Zhou dynasty (c. 1046–256 BCE). Shi today means “historian,” but in
ancient China the shi were scholars specializing in matters such as astrology and divination and
were in charge of sacred books.
After noting the civil status of Laozi, the historian proceeds to relate a celebrated but
questionable meeting of the old Daoist with the younger Confucius (551–479 BCE). The story
has been much discussed by the scholars; it is mentioned elsewhere, but the sources are so
inconsistent and contradictory that the meeting seems a mere legend. During the supposed
interview, Laozi blamed Confucius for his pride and ambition, and Confucius was so impressed
with Laozi that he compared him to a dragon that rises to the sky, riding on the winds and clouds.
No less legendary is a voyage of Laozi to the west. Realizing that the Zhou dynasty was on
the decline, the philosopher departed and came to the Xiangu pass, which was the entrance to
the state of Qin. Yinxi, the legendary guardian of the pass (guanling), begged him to write a book
for him. Thereupon, Laozi wrote a book in two sections of 5,000 characters, in which he set down
his ideas about the Dao (literally “Way”) and the de (its “virtue”): the Daodejing. Then he left, and
“nobody knows what has become of him,” says Sima Qian.
After the account of the journey of Laozi and of the redaction of the book, Sima
Qian alludes to other persons with whom Laozi was sometimes identified. One was Lao Laizi, a
Daoist contemporary of Confucius; another was a great astrologer named Dan. Sima Qian adds,
“Maybe Laozi has lived one hundred and fifty years, some say more than two hundred years.”
Since the ancient Chinese believed that superior men could live very long, it is natural that the
Daoists credited their master with an uncommon longevity, but this is perhaps a rather late
tradition because Zhuangzi, the Daoist sage of the 4th century BCE, still speaks of the death of
Laozi without emphasizing an unusual longevity.
To explain why the life of Laozi is so shrouded in obscurity, Sima Qian says that he was a
gentleman recluse whose doctrine consisted in nonaction, the cultivation of a state of inner calm,
and purity of mind. Indeed, throughout the whole history of China, there have always been
recluses who shunned worldly life. The author (or authors) of the Daodejing was probably a
person of this kind who left no trace of his life.
CAPONES, JULIE MAY S. GRADE 12 HUMSS A
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 Fix your mind on truth, hold firm to virtue, rely on loving kindness, and find your
recreation in the Arts.

 Learning without thinking is useless. Thinking without learning is dangerous.

 If you expect great things of yourself and demand little of others, you’ll keep
resentment far away.

 In youth, respect your parents when home and your elders when away. 

 Think carefully before you speak, and stand by your words. 

 You can make the people follow the Way, but you can’t make them understand it.

 Be loyal and stand by your words. 

 Hold faithfulness and sincerity as first principles.

 The noble-minded are calm and steady.

 Humanity is more essential to the people than fire and water. 

 Language is insight itself.

CAPONES, JULIE MAY S. GRADE 12 HUMSS A
10.07.22

BEST WORKS OF MENCIUS

The Mencius (pinyin: Mèngzǐ) is a collection of conversations, anecdotes, and series of
genuine and imagined interviews by the Confucian philosopher Mencius. The book is one of the
Chinese Thirteen Classics, and explores Mencius' views on the topics of moral and political
philosophy, often as a dialogue with the ideas presented by Confucianism. The interviews and
conversations are depicted as being either between Mencius and the various rulers of
the Warring States period, or with his students and other contemporaries. The book documents
Mencius' travel across the states, and his philosophical conversations and debates with those he
meets on his journey. A number of scholars suggest that the text was not written by Mencius
himself, but rather by his disciples. The text is believed to have been written during the late 4th
century BC.
The Mencius expands on the Confucian claims about the necessary practices of a good
ruler. This consists of "virtue politics" (de zheng), "benevolent politics" (ren zheng), or "politics
that is sensitive to the suffering of others" (bùrěn rén zhī zhèng). These terms refer to the ideal
way of governing politically, which is that a society must have policies that extends benevolently.
These consists of fairness in goods distribution, and mainly policies that protect the most
marginal societal members. Confucius, and in extension, Mencius contends that a good ruler
must gain the devotion of the people through the exertion of benevolence and goodness.
Mencius asserts Confucian ethics as the basis to achieving an ideal state.

LITERATURE:
Mencius had worked out a definite program to attain economic sufficiency for the
common people. He also advocated light taxes, free trade, conservation of natural
resources, welfare measures for the old and disadvantaged, and more nearly equal sharing
of wealth. Mencius had worked out a definite program to attain economic sufficiency for the
common people. He also advocated light taxes, free trade, conservation of natural
resources, welfare measures for the old and disadvantaged, and more nearly equal sharing
of wealth.

BEST WORKS OF LAO TZU

The Tao Te Ching;  pinyin: Dàodé Jīng is a Chinese classic text written around 400 BC

and traditionally credited to the sage Laozi, though the text's authorship, date of composition and
date of compilation are debated. The oldest excavated portion dates back to the late 4th century
BC, but modern scholarship dates other parts of the text as having been written or at least
compiled later than the earliest portions of the Zhuangzi.
The Tao Te Ching, along with the Zhuangzi, is a fundamental text for both philosophical
and religious Taoism. It also strongly influenced other schools of Chinese
philosophy and religion, including Legalism, Confucianism, and Chinese Buddhism, which was
largely interpreted through the use of Taoist words and concepts when it was originally
introduced to China. Many artists, including poets, painters, calligraphers, and gardeners, have
used the Tao Te Ching as a source of inspiration. Its influence has spread widely out and it is
one of the most translated texts in world literature.

LITERATURE:

Tao Te Ching translates very roughly as "the way of integrity". In its 81 verses it delivers a
treatise on how to live in the world with goodness and integrity: an important kind of wisdom in a
world where many people believe such a thing to be impossible. It's the place where Heaven,
Earth, and all that good stuff came from. The named Tao is the "mother of myriad things,"
which you might interpret to mean all the different stuff that eventually came to physically
exist in the Universe, which is a lot of stuff.
CAPONES, JULIE MAY S. GRADE 12 HUMSS A
10.07.22