Table of Contents
Introduction
Different cultures have specific ways of valuing their transition from generation to the other. The text is considered to be amongst the most studied and widely read in the Chinese community. It provides a developing account of the culture and perceptions of the different dimensions of life that the people see as fundamental in culturing of ethical and well-cultivated personalities. The author is an ardent ambassador of traditions of people in the court conduct and all spheres of life.
The researcher studied the Zhou heritage and became knowledgeable, his intention being to re-establish societal norms to their previous virtues. He had a strong assertion that citizens should grow virtues, honor for their neighbors and live responsibly by taking up roles that ensure societal development. The scholar, therefore, established himself as a teacher, editor, and philosopher; teaching young people ethics, proper communication and demonstration of integrity in all matters of life; he trained literature, musical arts, and ritual; issues he considered important to the culture that elevates the value of education in the community.
The evaluation of the content in the book derives a specific communication about the Confucians. He insisted that there was a need for a balance of studying and reflection playing a crucial role in the development of an individual. He had confidence when children were raised with the proper values then it would be easy for them to obey as adults. He is convinced that humanity only guarantees love and not hate, he, therefore, advises his followers to set their hearts on the kindness of humanity.
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Through his teachings, students were motivated in their innate abilities to become better to achieve the aspirations they have in their lives through hard work. Acts of valor were encouraged by young people in the community (Eno 78). Risks taken for a worthy cause were viewed as heroic and gestures to be celebrated in society (Eno 74). He tells Zilu “You’s love of valor exceeds mine; there is nowhere to get the lumber” (Eno 19). The connection between the Chinese philosophies and the specific contributions offers an initiatory way to deal with the concepts of culture at all levels.
The commitment of the state to offer necessary education plans derives the connection between transitions of childhood to maturity. Education in most cases played the role of incubating one’s personality to maturity. The course of growth and development is necessary for all people in a given region. “When there is void of teaching and education the level of commitment to service goes down” (Eno 19). Initiation of the vital components of education contributes to the entirety of the community and its inhabitants. It is essential to connect with the analects ideologies. All are of interest officiates a well-calculated goal of reason to manipulate the level of knowledge.
Knowledge is required to offer what production and sustenance requires. Contributions of every citizen are only possible if the key creations in one’s mind are in line with the education systems. Platforms of advancing continue to create a specific way to operate within the constituents of law in a country. Major setbacks seem to arise when there is no common knowledge about life and other vital parameters in a region. Education is one way the country prepares its citizens for the future role of services. He believes that the state has the mandate to provide employment for all its citizens.
The author encourages rulers to govern with virtue and align the inhabitants with the rituals of Zhou (Eno 5). He uses the leadership model of prime minister Yan Pingzhong as one that should be adopted by successive regimes, he is certain that leaders need to interact with the masses they lead to show respect (Eno 21). These sentiments are made at a time when warlords have taken the leadership of the state of Lu from the dukes. He describes Zichan as respectful, righteous, generous and reverent (Eno 21).
To him, these were fundamental traits that people in positions of influence needed to have to ensure that they demonstrated ethics and virtues in their leadership. Teachings from him on good governance ensured that a society where rulers had respect for those ruled was created; dwellers in positions of power were expected to be just and to show ethics in their leadership. Poetry was a form of educational tool to propagate the traditions of a community in the East. Poetry and literary works was a major tool used to advance teachings to society. They viewed poetry as a significant part of the culture with the ability to carry messages to a wide variety of audience.
Poetry formed part of the oral traditions of the Zhou’s that he had made his personal mission to revitalize and make inhabitants aware of the values that once held the fabric of their society. As Master Zeng approaches his death, he uses poetry to preserve the doctrine of timeliness (Eno 36). Sayings and proverbs were used to teach about the rituals and not to offend the heavens so that people could have a place to pray. Music was art used to elucidate the Zhou tradition. He taught music performance to the Music Master of Lu (Eno 13). He considered Shao music to be “thoroughly beautiful and thoroughly good” (Eno 13). To him, music served as entertainment and it was also a ritual. He had a great reverence for Shao music which was considered composed by king Shun and thus represented his virtues.
Values of loyalty and reciprocation were also revealed through his sayings. The Master is quoted saying “Shen a single thread runs through my day.” Master Zeng interprets this to mean that loyalty and reciprocation are the ideal behaviors for their Master. In part 8.8 of the passages, he reiterates the need to appreciate poetry and the ritual nature of music (Eno 37). Arts in this society had a greater purpose, they were used to teach, as entertainment and some were rituals for people in this society. Services to the Zhou kingdom was not complete not unless there was a common ground of action made through education.
The Chinese traveled different states and interrogated people on various issues affecting their lives, teaching them the rituals of the land (Eno 11). He encouraged ministers to serve their lords with utmost diligent and loyalty (Eno 12). He tells people to set their hearts on the fully conformed behavior paths, base themselves on virtues, to depend on the goodness of humanity and to journey in the arts. He, in this case, was attaching value to the ritualistic art of music and li (Eno 91). He was reported to be vigilant on fasting, this perhaps was a ritual that he identified with especially prior to sacrifices and during the mourning period (Eno 31).
He took his rituals seriously that he had to employ a court dialect to help him understand the Zhou norms, having grown up in Lu. The text reports that he used patterns to teach his disciples and followers (Eno 33). These were arts associated with cultural exchange and the Confucian view. Rituals and music were part of the patterns used for training (Eno 98). Rituals were taught and disciples expected to know how to conduct them, appreciating their significance (Eno 84). The text portrays persons who have a strong belief in the traditions and the sequences that have been laid out for undertaking particular events (Eno 96). These rituals were essential as they formed a fundamental part that held the fabric of the Zhou.
Conclusion
The text is a literary work whose objective was to pass the teachings of a great Chinese philosopher to future generations. The sayings in the collections portray individuals who had put so much significance on learning. The contributions of culture continue to offer the concept of education. The concepts of translating one philosophy to practice gave the people an attachment to work from in the specific areas. Introduction of educational policies to work out the Chinese cultural values added value to the Analects. Teachings of the community are well managed and realized through the educational value of the specific cultures and traditions. Attaining completeness in services creates the overall value of education as states in Analects.
Work Cited
Eno, Robert. The Analects of Confucius. 2015.
