Kong Fuzi, commonly Latinized as Confucius, was a Chinese philosopher of the

Spring and Autumn period who is traditionally considered the paragon of Chinese
sages. Confucius's teachings and philosophy underpin East Asian culture and society,
remaining influential across China and East Asia to this day. Wikipedia
Born: Qufu, Jining, China
Died: Lu
Place of burial: Cemetery of Confucius, Jining, China
Children: Kong Li, Kong Rao
Notable ideas: Confucianism
Areas of interest: Ethics, Social philosophy
Introduction
Confucius, Pinyin romanization Kongfuzi 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.

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.
What is Confucianism real name?

Kongqiu
Confucius, Pinyin romanization Kongfuzi 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 .

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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.

Records of the time suggest that, as minister of crime, Confucius was effective
in handling problems of law and order but was even more impressive in
diplomatic assignments. He always made sure that the ruler and his mission
were well prepared for the unexpected and for situations that might put them
in harm’s way; he also knew how to advise them to bring a difficult
negotiation to a successful conclusion. Yet he held his office for only a few
years. His resignation was the result of a protracted struggle with the
hereditary families—which, for generations, had been trying to wrestle power
away from the legitimate rulers of Lu. Confucius found the actions of the
families transgressive and their ritual indiscretions objectionable, and he was
willing to fight by fair means or foul to have the power of the ruler restored. A
major clash took place in 498 BCE. A plan to steer the families toward self-
ruin backfired. The heads of the families suspected Confucius, and so he had
no choice but to leave his position and his home.

The self-exile took Confucius on a long journey: first to Wei, the state just
west of Lu, then southward to the state of Song, and finally to the states of
Chen and Cai. The journey lasted 14 years, and Confucius spent much of that
time looking for rulers who might be willing to accept his influence and be
guided by his vision of virtuous government. Although his search was
ultimately in vain, he never gave up, because he was eager for someone to
“put me to use” (Analects, 17:5). He said to those who found his ambitions
suspect, “How can I be like a bitter gourd that hangs from the end of a string
and can not be eaten?” (Analects, 17:7).

Confucius was emboldened to think that he could set things right in the
world, because he was born at a time when such aspirations were within the
reach of men living in circumstances similar to his. By the mid-6th
century BCE the Zhou dynasty was approaching its 500th year. The political
framework that the dynastic founders had put in place—an enfeoffment
system held together by family ties—was still standing, but the joints had been
giving out since the beginning of the Spring and Autumn Period, and so the
structure, if not shored up, was in danger of collapse. The regional rulers, who
were relatives of the Zhou king, should have been his strongest supporters,
but they preferred to pursue their own ambitions. In the century before
Confucius’s birth, two or three of them simply acted on behalf of the king, and
under their watch the empire managed to hold itself together and to keep
enemies at bay. By Confucius’s time, however, such leaders had disappeared.
No one among the regional rulers was interested in the security of the empire
or the idea of the greater good. Petty feuds for petty gains consumed most of
their time, while lethargy took up the rest. The same could be said of the
members of the aristocratic class, who had once aided their ruler in
government. Now they were gaining the upper hand, and some were
so brazen as to openly compete with their ruler for wealth and women.
Their apathy and ineptitude, however, allowed the common gentlemen—men
like Confucius, who had once been in their service—to step in and take charge
of the administrative functions of the government.

The common gentlemen, at this point, still could not displace the aristocrats
as the society’s elite. Yet, if they worked hard enough and were smart, they
could exert influence in most political contests. But the more discerning
among them set their goals higher. They saw an opportunity to introduce a
few new ideas about worth (xian) and nobleness (shang)—which, they felt,
could challenge assumptions that had been used to justify the existing
social hierarchy. They asked whether ability and strength of character should
be the measures of a person’s worth and whether men of noble rank should be
stripped of their titles and privileges for incompetence and moral
indiscretion. Those who posed such questions were not merely seeking to
compete in the political world. They wanted to change unspoken rules so as to
favour the virtuous and the competent. This, in part, explains what Confucius
was trying to teach. He believed that the moral resolve of a few could have
a beneficial effect on the fate of the many. But integrity alone, in his view,
would not be enough. Good men had to be tested in politics: they should
equip themselves with knowledge and skills, serve their rulers well, and prove
their worth through their moral influence.

The man Confucius looked back to for inspiration and guidance

was Zhougong (the Duke of Zhou)—a brother of the founder of the Zhou
dynasty and the regent of the king’s young son Chengwang. Despite the
temporal distance between them, Confucius believed that he and the Duke of
Zhou wanted the same thing for the dynasty: social harmony and political
stability grounded in trust and mutual moral obligations, with minimal resort
to legal rules. But the Duke of Zhou was royalty and Confucius was a
professional bureaucrat, which meant that he had limited political authority.
And even the authority he possessed was transient, depending on whether he
had a government job. Without an official position, Confucius also would not
be entitled (for example) to host a feast, to assist a ruler in a sacrifice, or to
take part in any of the occasions that were the living components of the
political order that the Duke of Zhou had envisioned and Confucius
strongly endorsed. Thus, Confucius was distressed when he was unemployed
—anxious about not being of use to the world and about not having material
support. Men who knew him on his travels wondered whether his eagerness
for a political position might have led him to overplay his hand and whether
he had compromised his principles by allowing disreputable men and women
to act as his intermediaries. His critics included the three or four of
his disciples who accompanied him on his exile.

Confucius’s disciples were considerably younger than him. He did not actively
recruit them when he was a counselor in Lu. He did not found any school or
academy. Young men from a wide range of backgrounds—sons of aristocrats,
children of common gentlemen, merchants, farmers, artisans, and even
criminals and sons of criminals—chose to attach themselves to him in order to
learn from him skills that might get them started on a path toward an official
career. In the process, they acquired a lot more: in particular, a gentleman’s
refinement and moral acuity, which in Confucius’s mind were essential to a
political profession. Confucius was the “master” (zi) to these followers, who
called themselves his “disciples” or “apprentices” (tu). Among his earliest
disciples, three stood out: Zigong, Zilu, and Yan Hui.

Zigong had been a merchant before becoming Confucius’s disciple. He

was articulate and shrewd and quick on his feet. Confucius observed in him a
resolve to improve his lot and the promise of becoming a fine diplomat or a
financial manager. He enjoyed Zigong’s company because Zigong was
someone with whom he could share his thoughts about the world and the
people they knew and about poetry and ritual practices (Analects, 11:3; 1:15;
11:19; 5:9).

Zilu, unlike Zigong, was rough and unhewn, a rustic man. Confucius knew
that Zilu would do anything to protect him from harm: “wrestle a tiger with
his bare hands” or “follow him on the open sea in a bamboo raft.” Yet,
Confucius felt, simply being brave and loyal was “hardly the way to be good,”
because, without the advantage of thought and a love for learning, people
would not be able to know whether their judgment had been misguided or
whether their actions might lead them and others onto a perilous road, if not
a violent end (Analects, 5:7; 7:11). Still, Confucius took Zilu in, for he was
someone “who did not feel ashamed standing next to a man wearing fox or
badger fur while himself dressed in a tattered gown padded with silk floss”
and who was so reliable that “by speaking from just one side of a dispute” in
a court of law he could “bring a legal dispute to a conclusion” (Analects, 9:27;
12:12). Besides, Confucius did not deny instruction to anyone who wanted to
learn and was unwilling to give up when trying to solve a difficult problem. In
return, he expected nothing more than a bundle of dried meat as a gift
(Analects, 7:7).

Yet even that modest offer was probably beyond the means of another
disciple, Yan Hui, who was from a poor family and who was content with
“living in a shabby neighborhood on a bowlful of millet and a ladleful of
water” (Analects, 6:11). No hardship or privation could have distracted him
from his love of learning and his desire to know the good. Yan Hui was
Confucius’s favourite, and, when he died before his time, Confucius was
so bereft that other disciples wondered whether such a display of emotion was
appropriate. To this their teacher responded, “If not for this man, for whom
should I show so much sorrow?” (Analects, 11:9; 11:10).

It was these three—Zigong, Zilu, and Yan Hui—who followed Confucius on his
long journey into the unknown. In doing so, they left behind not only their
homes and families but also career opportunities in Lu that could have been
gainful.

Their first stop was the state of Wei. Zilu had relatives there who could have
introduced Confucius to the state’s ruler. There were others, too—powerful
men in the ruler’s service—who knew of Confucius’s reputation and were
willing to help him. But none of these connections landed Confucius a job.
Part of the problem was Confucius himself: he was unwilling to pursue any
avenues that might obligate him to those who could bring him trouble rather
than aid. Also, the ruler of Wei was not interested in finding a capable man
who could offer him counsel. Moreover, he had plenty of distractions—
conflicts with neighbouring states and at home in Wei—to fill his time. Still,
Confucius was patient, waiting four years before he was granted an audience.
But the meeting was disappointing: it only confirmed what Confucius already
knew about this man’s character and judgment. Soon after their encounter,
the ruler died, and Confucius saw no further reason to remain in Wei. Thus,
he headed south with his disciples.

Before reaching the state of Chen, his next stop, two incidents along the road
nearly took his life. In one, a military officer, Huan Tui, tried
to ambush Confucius as he was passing through the state of Song. In another,
he was surrounded by a mob in the town of Kuang, and for a time it looked as
though he might be killed. These incidents were not spontaneous but were the
machinations of Confucius’s enemies. But who would have wanted him dead,
and what could he have done to provoke such reactions? Historians in later
eras speculated about the causes and resolutions of these crises. Although
they never found an adequate explanation for Huan Tui’s action, some
suggested that the mob of Kuang mistook Confucius for someone else. In any
event, the Analects, the most reliable source on Confucius’s life, records only
what Confucius said at those moments when he realized that death might
be imminent. “Heaven has given me this power—this virtue. What can Huan
Tui do to me!” was his response after he learned about Huan Tui’s plan to
ambush him (Analects, 7:23). His utterance at the siege of Kuang conveyed
even greater confidence that Heaven would stand by him. He said that with
the founder of the Zhou dynasty dead, this man’s cultural vestiges “are
invested in me.” And since “Heaven has not destroyed this culture” and does
not intend to do so, it will look after the cultural heirs of the Zhou. Thus,
Confucius declaimed, “What can the people of Kuang do to me?” (Analects,
9:5).

Emboldened by his purpose, Confucius continued his journey to Chen, where

he spent three uneventful years. Eventually, a major war between Chen and a
neighbouring state led him to journey west toward the state of Chu, not
knowing that another kind of trial was awaiting him. This time, “the
provisions ran out,” and “his followers became so weak that none of them
could rise up on their feet” (Analects 15:2). The brief account in this record
prompted writers in later centuries to speculate about how Confucius might
have behaved in this situation. Was he calm or vexed? How did he talk to his
disciples? How did he help them come to terms with their predicament? And
which disciple understood him best and offered him solace? None of these
stories could claim veracity, but, taken together, they humanized the
characters involved and filled, if only imaginatively, the gaps in the historical
sources.

Confucius and his companions went only as far as a border town of Chu
before they decided to turn back and retrace their steps, first to Chen and then
to Wei. The journey took more than three years, and, after reaching Wei,
Confucius stayed there for another two years. Meanwhile, two of his disciples,
Zigong and Ran Qiu, decided to leave Confucius in Wei and accept
employment in the government of Lu. At once Zigong proved his talent
in diplomacy, and Ran Qiu did the same in warfare. It was probably these two
men who approached the ruler and the chief counselor of Lu, asking them to
make a generous offer to Confucius to entice him back. Their plan worked.
The Zuozhuan (“Zuo Commentary”), an early source on the history of this
period (see below Classic works), notes that, in the 11th year of the reign of
Duke Ai of Lu (484 BCE), a summons from the duke arrived along with a gift
of a handsome sum. “Thereupon, Confucius returned home.”

After his return, Confucius did not seek any position in the Lu government.
He did not have to. The present ruler and his counselors regarded him as the
“state’s elder” (guolao). They either approached him directly for advice or
used his disciples as intermediaries. The number of his disciples multiplied.
The success of Zigong and Ran Qiu must have enhanced his reputation as a
person who could prepare young men for political careers. But those who
were drawn to him for this reason often found themselves becoming
interested in questions other than how to advance in the world (Analects,
2:18). Some asked about the idea of virtue, about the moral requisites for
serving in government, or about the meanings of phrases such as “keen
perception” and “clouded judgment” (Analects, 12:6; 12:10). Others wanted to
know how to pursue knowledge and how to read abstruse texts for insights
(Analects, 3:8). Confucius tried to answer these questions as best as he could,
but his responses could vary depending on the temperament of the
interlocutor, leading to confusion among his students when they tried to
compare notes (Analects, 11:22). This way of instructing was wholly in tune
with what Confucius believed to be the role of a teacher. A teacher could only
“point out one corner of a square,” he said; it was up to the students “to come
back with the other three” (Analects, 7:8). To teach, therefore, is
“to impart light” (hui): to provide guidance to students and to entice them
forward, so that even when they are tired and dispirited, even when they want
to give up, they cannot. In a similar vein, Confucius said of himself, “I am the
sort of man who forgets to eat when trying to solve a problem, who is so joyful
that I forget my worries and do not become aware of the onset of old age”
(Analects, 7:19).

Reference: https://www.britannica.com/biography/Confucius

Confucius Biography
Born: c. 551 B.C.E.
Tuo, China
Died: c. 479 B.C.E.
Qufu, China
Chinese teacher and philosopher
The Chinese teacher and philosopher Confucius was the founder of the school of
philosophy known as the Ju or Confucianism, which is still very influential in China.

Information on his life

Confucius is the Latinized name of K'ung Fu-tzu (Great Master K'ung). His original
name was K'ung Ch'iu; he is also known as K'ung Chung-ni. The most detailed
traditional account of Confucius's life is contained in the Records of the
Historian (Shih chi) by Ssu-ma Ch'ien, who lived from 145 B.C.E. to
86 B.C.E. Many modern scholars have dismissed this biography as only legend.
Nevertheless, from this manuscript one can reconstruct a satisfactory outline of the
philosopher's life and influence.
According to the Records of the Historian, Confucius was a descendant of a branch
of the royal house of Shang, the dynasty (a family of rulers) that ruled China prior to
the Chou, and a dynasty which ruled China from around 1122 B.C.E. to
221 B.C.E. His family, the K'ung, moved to the small state of Lu, located in the
modern province of Shantung in northeastern China.
It was believed that Confucius's father divorced his first wife at an advanced age,
because she had borne him only daughters

Confucius.
and one disfigured son. He then married a fifteen-year-old girl from the Yen clan,
who gave birth to Confucius. Ssu-ma Ch'ien refers to the relationship as a "wild
union," which very possibly indicates that Confucius was an illegitimate child, or a
child born out of wedlock.
In the Analects, Confucius's book of teachings, he writes that during his youth he was
poor and was forced to acquire many different skills. It is clear that even though the
fortunes of his family had declined, he was no commoner. Confucius unquestionably
belonged to the aristocratic (ruling) class known as the shih. In the time of Confucius
most shih served as court officials, scholars, and teachers. Confucius's first
occupation appears to have been as keeper of the Lu granary. Later he worked as
supervisor of the fields. Both were low positions but consistent with his shih status.

Career as a teacher
It is not known exactly when Confucius began his teaching career, but it does not
appear to have been much before the age of thirty. In 518 B.C.E. he is said to have
met the famous teacher Lao Tzu (sixth century B.C.E. ), who reportedly bluntly
criticized Confucius for his stuffiness and arrogance.
Confucius eventually returned to Lu around 515 B.C.E. For several years after his
return he does not appear to have accepted a governmental position. Instead it appears
he spent most of his time studying and teaching, gathering a large number of students
around him. Although one can only guess about the school's exact course work, it
undoubtedly included instruction in ritual, music, history, and poetry.
Around 498 B.C.E. , Confucius decided to leave his home in Lu and embark on a
long journey throughout eastern China. He was accompanied by several of his
disciples (followers). They wandered throughout the eastern states of Wei, Sung, and
Ch'en and at various times had their lives threatened. Confucius was almost
assassinated (killed) in Sung. On another occasion he was mistaken for the adventurer
Yang Hu and was arrested and held until his true identity became known.
Confucius was received with great respect by the rulers of the states he visited, and he
even seems to have received occasional payments. He spent much of his time
developing his ideas on the art of government, as well as continuing his teaching. He
acquired a large following, and the solidification of the Confucian school probably
occurred during these years. Not all of his disciples followed him on his travels.
Several of them actually returned to Lu and assumed positions with the Chi clan. It
may have been through their influence that in 484 B.C.E. Confucius was invited back
to Lu.

Final years
Confucius was warmly received in Lu, but there is no indication that he was given a
responsible position. Little is known about his last years, although this would have
been a logical time for him to work on the many texts and documents he supposedly
gathered on his journey. Much of his time was devoted to teaching, and he seems to
have remained more or less distant from political affairs.
This was an unhappy period for Confucius. His only son died about this time; his
favorite disciple, Yen Hui, died the very year of his return to Lu; and in
480 B.C.E. another disciple, Tzu-lu, was killed in battle. Confucius felt all of these
losses deeply, and his sadness and frustration must have been intensified by the
realization that his political ideas had found no support among the rulers of his own
state. Confucius died in 479 B.C.E. His disciples conducted his funeral and observed
a mourning period for him.

Confucius's teachings
Although we cannot be certain that Confucius wrote any of the works he is credited
with, it is still possible to know something about the general nature of his philosophy.
Shortly after his death his disciples compiled a work known as the Lun yü, commonly
translated as the Analects but more accurately rendered as the Edited Conversations .
This work consists of conversations between Confucius, his students, and an
occasional ruler.
The primary emphasis of the Lun yü is on political philosophy. Confucius taught that
the primary task of the ruler was to achieve the welfare (well-being) and happiness of
the people of his state. To accomplish this aim, the ruler first had to set a moral (good
character) example by his own conduct. This example would in turn influence the
people's behavior.
Confucius is the first Chinese thinker to introduce concepts that became fundamental
not only to Confucian philosophy but to Chinese philosophy in general. The most
important of these are jen (benevolence), yi (propriety, or being proper), and li (ritual,
or ceremony). Confucius believed that the chün-tzu, or "gentleman," must set the
moral example for others in society to follow. In the Lun yü jen, what has been
translated as humaneness or benevolence (being kind) is a quality a chün-tzu should
develop and attempt to encourage in others. Li is considered the rules and ritual that
are observed in religious and nonreligious ceremonies and, as applied to the chün-tzu,
composed rules of behavior. Yi represents what is right and proper in a given
situation. The chün-tzu, by observing the ritual and because of his good nature,
always knows what is right.
Confucius was basically a humanist and one of the greatest teachers in Chinese
history. His influence on his immediate disciples was deep. His students continued to
explain his theories until, in the first Han dynasty (206 B.C.E. –8 C. E.), the theories
became the basis of the state ideology, the body of ideas reflecting the social needs of
a culture.

Reference: https://www.notablebiographies.com/Co-Da/Confucius.html

Confucianism
Confucianism is one of the most influential religious philosophies in the history
of China, and it has existed for over 2,500 years. It is concerned with inner
virtue, morality, and respect for the community and its values.

Religion, Social Studies, Ancient Civilizations

IMAGE
Confucian Philosopher Mencius
Confucianism is an ancient Chinese belief system, which focuses on the
importance of personal ethics and morality. Whether it is only or a philosophy
or also a religion is debated.
PHOTOGRAPH BY HISTORICA GRAPHICA
COLLECTION/HERITAGE IMAGES/GETTY IMAGES, TAKEN
FROM MYTHS AND LEGENDS OF CHINA

ARTICLEVOCABULARY
Confucianism is a philosophy and belief system from ancient China, which laid
the foundation for much of Chinese culture. Confucius was a philosopher and
teacher who lived from 551 to 479 B.C.E. His thoughts on ethics, good
behavior, and moral character were written down by his disciples in several
books, the most important being the Lunyu. Confucianism believes in ancestor
worship and human-centered virtues for living a peaceful life. The golden rule
of Confucianism is “Do not do unto others what you would not want others to
do unto you.”

There is debate over if Confucianism is a religion. Confucianism is best

understood as an ethical guide to life and living with strong character.
Yet, Confucianism also began as a revival of an earlier religious tradition. There
are no Confucian gods, and Confucius himself is worshipped as a spirit rather
than a god. However, there are temples of Confucianism, which are places
where important community and civic rituals happen. This debate remains
unresolved and many people refer to Confucianism as both a religion and a
philosophy.

The main idea of Confucianism is the importance of having a good moral

character, which can then affect the world around that person through the idea
of “cosmic harmony.” If the emperor has moral perfection, his rule will be
peaceful and benevolent. Natural disasters and conflict are the result of straying
from the ancient teachings. This moral character is achieved through the virtue
of ren, or “humanity,” which leads to more virtuous behaviours, such as
respect, altruism, and humility. Confucius believed in the importance of
education in order to create this virtuous character. He thought that people are
essentially good yet may have strayed from the appropriate forms of
conduct. Rituals in Confucianism were designed to bring about this respectful
attitude and create a sense of community within a group.

The idea of “filial piety,” or devotion to family, is key to Confucius thought.

This devotion can take the form of ancestor worship, submission to parental
authority, or the use of family metaphors, such as “son of heaven,” to describe
the emperor and his government. The family was the most important group for
Confucian ethics, and devotion to family could only strengthen the society
surrounding it.

While Confucius gave his name to Confucianism, he was not the first person to
discuss many of the important concepts in Confucianism. Rather, he can be
understood as someone concerned with the preservation of traditional Chinese
knowledge from earlier thinkers. After Confucius’ death, several of
his disciples compiled his wisdom and carried on his work. The most famous of
these disciples were Mencius and Xunzi, both of whom developed Confucian
thought further.

Confucianism remains one of the most influential philosophies in China. During

the Han Dynasty, emperor Wu Di (reigned 141–87 B.C.E.)
made Confucianism the official state ideology. During this time, Confucius
schools were established to teach Confucian ethics. Confucianism existed
alongside Buddhism and Taoism for several centuries as one of the most
important Chinese religions. In the Song Dynasty (960–1279 C.E.) the
influence from Buddhism and Taoism brought about “Neo-Confucianism,”
which combined ideas from all three religions. However, in the Qing dynasty
(1644–1912 C.E.), many scholars looked for a return to the older ideas
of Confucianism, prompting a Confucian revival.
Reference: https://education.nationalgeographic.org/resource/confucianism/

Confucius : contributions to education

Confucius: Contributions to education
Introduction
As the new millennium there is growing concern on whether the education
we are offering our younger generation is adequately preparing them to face the new
era. There are good reasons for educators to be concerned, since the present time has
every sign of failure in our education. In seeking breakthrough and possible solutions
for to turn to old cultural values to see whether they would throw light on some of the
problems we are facing.
Eminent teacher, philosopher and political theorist, and founder of its feudal
system of education, Confucius (551-479 BC), is one of Ancient China’s most
famous figures, a man whose practical experience and deep thinking on the subject
have left their mark on educational development in his own country and elsewhere.
Revered in antiquity as the ‘Supreme Sage’ and the ‘Model for Ten Thousand
Generations’, Confucius now enjoys universal acclaim; his remarkable and lasting
contribution to teaching and education has ensured him a place in history, as well as
in culture, in China and beyond. The influence of his pedagogy remains perceptible
today. Recent years have seen a renewal of interest in Confucius, as scholars ask
themselves whether his ideas have withstood the test of time.
Confucius took lifelong delight in learning as well as teaching, and lived to
see his reputation as an accomplished polymath spread far and wide. Before his time,
under the Zhou Dynasty, schooling took place within government offices and was
dispensed by public officials. General education, the prerogative of the nobility, was
denied to the common people, and there was no such thing as a full- time teaching
profession. Young aristocrats received a civil and military education based on the ‘six
arts’: rites, music, archery, chariot driving, calligraphy and mathematics. The end of
the so-called Spring and Autumn Period, with which Confucius’ life coincided, was
marked by violent upheavals as Chinese society based on slave-ownership was
transformed into a feudal society; the political and economic underpinning of
‘education for and by the administration’ was
collapsing and culture was acquiring a more popular base. In breaking the aristocratic
monopoly of learning and setting up a private academy that was accessible to rich and
poor alike, Confucius was moving with his times. ‘My teaching’, he declared, ‘is
open to everyone, without distinction.’ He was in his 30s when he first accepted
disciples; he took in 3,000 in all, seventy-two of whom progressed to complete
mastery of the ‘six arts’.

His views on education

 In the course of this half century, Confucius, not content to give excellent
training to a large number of students, constantly distilled his own teaching
experience, thus developing his own educational doctrine. The teacher’s first task is
to identify his audience. In this connection, Confucius stated that his lessons were
destined for all men, without exception (Analects, Wei Ling gong). His pupils came
from the lowest as well as the highest levels of society, and access to education was
thereby broadened considerably. Opening the doors of learning more widely, he
hastened the development of general education in Ancient China, thus contributing
both to political reform and to the dissemination of culture.
At the same time he helped to reveal the humanist character of Confucian
teaching, which was to have an unquestionable influence on the private schools and
academies of feudal society. This approach also helped to create the conditions
whereby the emergent land-owner class could accede to the authority conferred by
learning and produce talented men from its midst.

Confucius's Educational Theory

According to my view in the course of his lengthy career as a teacher,
Confucius steadily put together a system of principles which had a distinctly
materialistic slant. Many of them correspond to the general laws of pedagogic. His
essential concerns were: to provide students with an education that matched their
aptitudes; to inspire and guide them; to lead them by stages; to instruct oneself while
teaching others; to explain the present in the light of the past; to devote oneself
conscientiously to study and to take delight in it; to combine theory with practice and
applied study with abstract meditation; to ensure that personal behavior was in
conformity with the principles examined; to encourage independent thought; to take
account of the age of the learners; to practice self- control and self-analysis; to set a
good example; to correct one’s errors and improve oneself; to curb evil and exalt the
good; to welcome criticism; to accept correction; to forget past affronts, etc. For
Confucius, all these principles were the product of a profound intuition frequently
confirmed by practice.

Idea about “Teachers”

Confucius had a great deal to say on this subject. Considered to be a
remarkable teacher himself, he was revered throughout feudal society and served as a
model for countless generations of his successors.
He believed that a good teacher should first and foremost be passionately and
conscientiously committed to his work. His own knowledge must be broad in scope
and fully mastered if his pupil was to benefit from exposure to it. Confucius further
believed that in order to elicit good results, the teacher must love his pupils, know
them well, understand their psychological particularities, give thought to ways and
means of facilitating their access to knowledge and, to that end, develop an effective
methodology. The hallmark of a teacher’s virtue, in Confucius’ eyes, was tireless
commitment through his lessons to his pupils’ development. He must also possess
firm political convictions; show modesty and discretion.
According to my idea Confucius was not unduly concerned with the links
between education and economics, but he nevertheless maintained that prosperity
should take precedence over education. An educated, vigorous and prosperous
population was, to his mind, the sign of sound administration; in other words, not
only was education important, but its development must be materially based on
development of the economy. A State can be well administered only if its population
is in good heart and if its prosperity permits steadily increasing access to education.
This concept of educational economics reflects an embryonic materialism.
In this domain, Confucius, wittingly or unwittingly, applied some of the basic
tenets of psychology to the solution of concrete problems with which he was
confronted, and he formulated a number of observations in the domains of what we
now refer to as differential psychology, learning psychology, moral psychology and
teaching psychology. As regards the educational process itself, his remarks
concerning the differences between his disciples— differences of intelligence,
aptitude, character, aspiration, interest and taste—reflected an attentive attitude that
led him to put forward a number of pedagogical principles concerning, for example,
adapting teaching to the aptitudes of the pupil and the effectiveness of clarifying and
encouraging pupils’ questions.
But Confucius’ thought on educational matters was not confined to these
domains, and scholars who have recently examined other aspects of his thinking,
notably in the fields of philosophy and sociology, consider that they deserve
attention, especially for their rational qualities.

Conclusion
From the perspective of pedagogy, Confucius/Confucian Analects conveys
sophisticated logic and integrated system of education philosophy, which is based on
the theory of humanism. Confucius promotes the awareness of "provide education of
all" and firmly holds the view of "equal schooling right", which fully represent his
theory of "education receiver". His education system abounds in the humanity-
oriented teaching content consisting of "six classics" 、"performance", "faithfulness"
and "truthfulness", etc. The methodology of Confucius' education system carries on
the skillful teaching art, such as, teaching students in accordance of their aptitude
combination of learning and reflection and highlight on enlightening and practicing
personally."Learning and teaching with tireless zeal"—the belief of pursuing the lofty
realm of teaching perfectly interprets Confucius' view of teacher's ethics.
It will be seen from the foregoing that Confucius had elaborated a conceptual
framework that was in keeping with the interests of the land-owning class in the
China of his day, and he began to put his ideas into practice. His pioneering work,
occurring as it did at a time when the old slave-owning system was being replaced by
a feudal one, obviously had a revolutionary impact, and assured for Confucius a key
place in the history of education in China, without which its development could not
be properly understood.
But still as a result of his outstanding qualities as a teacher, Confucius is
regarded in many countries as a model for members of the profession.

Reference: https://www.slideshare.net/viharirajaguru/confucius-contributions-to-
education

BY THREE METHODS WE MAY LEARN WISDOM:

FIRST, BY REFLECTION WHICH IS THE NOBLEST;
SECOND, BY IMITATION, WHICH IS THE EASIEST;
AND THIRD, BY EXPERIENCE, WHICH IS THE
BITTEREST.” – CONFUCIUS
A scholar, philosopher, sage and political figure who educated several generations
with his wisdom – Confucius – was born on 28th September (551 – 479 BEC). He
was a Chinese teacher so passionate about education and learning that his knowledge
is still passed on to students in several parts of the world. His quotations are
popularized all over the world for people to understand his philosophy.

In China, a grand ceremony is held annually on his birthday to pay homage to his
contribution on this day. In Taiwan 28th September is officially marked as ‘Teacher’s
Day’ and Hong Kong celebrates the third Sunday of September as ‘Confucius Day’.
Confucius endeavored to teach individuals to earn an honest lifestyle and have regard
for the learning of astute men of more veteran eras. Some of Confucius
colloquialisms were assembled and put into a book called The Analects. In The
Analects, Confucius portrays the perfect individual or what is also called the ideal
man of his word. His depiction investigates what it takes to end up noticeably the
ideal courteous fellow. Confucius depicts the ideal men of their word of being moral,
however what does he truly mean by moral? Confucius conduct likewise from
various perspectives depict the ideal man of his word.
Here are 7 Quotes by Confucius that revolutionized the world of learning and
education, prompting a new era of teaching all across the world –

1. Education breeds confidence. Confidence breeds hope. Hope breeds peace.

2. By three methods we may learn wisdom: First, by reflection, which is the
noblest; second, by imitation, which is easiest; and third by experience,
which is the bitterest.
3. The essence of knowledge is, having it, to apply it; not having it, to confess
your ignorance.
4. Acquire new knowledge whilst thinking over the old, and you may become
a teacher of others.
5. Learn as though you would never be able to master it; hold it as though you
would be in fear of losing it.
6. Every truth has four corners: as a teacher I give you one corner, and it is
for you to find the other three.
7. Knowledge is recognizing what you know and what you don’t.

When you read this positive message, you understand that Confucius has a message
for us today, despite the fact that he initially articulated these thoughts a huge number
of years prior. There are things in the Bible that we don’t concur with today, such as
owning slaves. Yet, that doesn’t mean we toss it in the rubbish. We translate it for our
requirements today and keep on finding a message in it. That is the thing that we
ought to do with Confucius and Confucian thoughts.

Reference: https://happenings.lpu.in/confucius-quotes-on-education-changed-world/