Tutor_Commen2_7.docx Tutor Comment: George: this would be a very nice summary of the ideas of Confucius, but again, it is not an exposition of the text. Once more, you need to show that and how you have read the text, by providing quotations and explanations of passages. You need to refer to the text itself (page numbers etc.) There are places where you get off track. Be sure in the future to keep the topic clear and relate every concept you attend to back to the central theme. Topic: What is “human nature” for Confucius? What evidence does he give to show that his views about human nature are correct? Introduction Confucius, also known as, Kong Zi, Zhong Ni or Kong Qiu was a wise philosopher and one of the most famous people in ancient China. He was a social philosopher and thinker whose teachings and philosophy have been of great impact to Korean, Japanese, Vietnamese and Chinese way of life. His teachings emphasized justice, correctness of social relationships, the morality of government and sincerity. A system of philosophy known as Confucianism has been developed from his thoughts. Doctrines such as Taoism or legalism during the Han Dynasty (206 BCE-220 CE) used Confucius’s values. He started a career as a teacher after his mother died, where he would travel about and instruct a small group of disciples that had gathered. He touched on issues like lack of moral standards and contemporary disorder in a time when feudalism had spread in China and vice and intrigue was widespread. To him his belief was that the one solution to that problem was to convert the people to go back to the principles and precepts of the sages of antiquity. He therefore taught his students on ancient classics. His theories and principles spread throughout China by his loyal disciples. The concept of time and its movement was one concept he regarded as being of great importance (Richey, 2005). Comment by Bruce Morito: Again, avoid this biographical material in assignments that ask specific questions. The view of human nature according to Confucius was that through an individual’s personal and communal effort, he or she was improvable, teachable and perfectible especially with self-creation and self-cultivation. He emphasized on the development and cultivation of virtue and moral perfection. According to him, from an underlying attitude of humaneness, ritual and filial piety were the ways one should act toward others. His concept of humaneness was expressed in the Golden rule that stated that one should not do to others what they would not have them do to them or the Confucian version of the ethic of reciprocity. Confucius must have believed that all men were born with intrinsic similarities because according to him: “By nature men are similar; by practice men are wide apart” (Richey, 2005). Comment by Bruce Morito: You need to work on the primary texts and not rely on secondary sources. RenJen, which was a term used to refer to the expression of Confucian conc ...

1. Tutor_Commen2_7.docx
Tutor Comment:
George: this would be a very nice summary of the ideas of
Confucius, but again, it is not an exposition of the text. Once
more, you need to show that and how you have read the text, by
providing quotations and explanations of passages. You need to
refer to the text itself (page numbers etc.) There are places
where you get off track. Be sure in the future to keep the topic
clear and relate every concept you attend to back to the central
theme.
Topic: What is “human nature” for Confucius? What evidence
does he give to show that
his views about human nature are correct?
Introduction
Confucius, also known as, Kong Zi, Zhong Ni or Kong Qiu was
a wise philosopher and one of the most famous people in
ancient China. He was a social philosopher and thinker whose
teachings and philosophy have been of great impact to Korean,
Japanese, Vietnamese and Chinese way of life. His teachings
emphasized justice, correctness of social relationships, the
morality of government and sincerity. A system of philosophy
known as Confucianism has been developed from his thoughts.
Doctrines such as Taoism or legalism during the Han Dynasty
(206 BCE-220 CE) used Confucius’s values. He started a career
as a teacher after his mother died, where he would travel about
and instruct a small group of disciples that had gathered. He
touched on issues like lack of moral standards and
contemporary disorder in a time when feudalism had spread in
China and vice and intrigue was widespread. To him his belief
was that the one solution to that problem was to convert the

2. people to go back to the principles and precepts of the sages of
antiquity. He therefore taught his students on ancient classics.
His theories and principles spread throughout China by his loyal
disciples. The concept of time and its movement was one
concept he regarded as being of great importance (Richey,
2005). Comment by Bruce Morito: Again, avoid this
biographical material in assignments that ask specific questions.
The view of human nature according to Confucius was that
through an individual’s personal and communal effort, he or she
was improvable, teachable and perfectible especially with self-
creation and self-cultivation. He emphasized on the
development and cultivation of virtue and moral perfection.
According to him, from an underlying attitude of humaneness,
ritual and filial piety were the ways one should act toward
others. His concept of humaneness was expressed in the Golden
rule that stated that one should not do to others what they would
not have them do to them or the Confucian version of the ethic
of reciprocity. Confucius must have believed that all men were
born with intrinsic similarities because according to him: “By
nature men are similar; by practice men are wide apart”
(Richey, 2005). Comment by Bruce Morito: You need to
work on the primary texts and not rely on secondary sources.
RenJen, which was a term used to refer to the expression of
Confucian concepts. It can also be termed as the concept of
humaneness. It includes the concept of treating others the same
way you would want to be treated. Also includes the traits that
are part of being like li, meaning participation in everyday
rituals, ching, meaning seriousness, hsin, meaning a person’s
actions should compliment his words and yi which means action
that is right. These qualities turn one into a ‘Chun Tzu’ meaning
a superior man. According to Confucius, this meaning applied
to a morally superior man. ‘Chun Tzu’ also meant a man of
superior rank in the government, a way to apply this to
Confucius would be that according to him morally superior
human beings should run the government. Individuals could
solely put their effort in the welfare of the people they govern.

3. This is where the political dimension of ren comes in.
Confucianism argues that if a leader lacks ren, his subjects will
find it hard to behave humanely. The political dimension of ren
brings in the Confucian political theory that states that an
inhumane leader risks losing the right to rule, losing such would
mean that that particular leader does not need to be obeyed by
his subjects (Richey, 2005). Comment by Bruce Morito: Good
to mention these ideas; you now need to explain them and relate
them to the explanation of human nature. Best, I think, is to
explain how they relate to the perfectability of human beings.
You are getting a little side-tracked by focusing on leadership.
The purpose of a human being’s existence is to hit his or her
highest potential as a human being. Becoming a “perfected”
person may be possible but only through a committed process of
educating oneself, which lasts over a lifetime. One source of
Confucians’ motivation was his belief in Tian, (heaven) as over-
ruling human efforts. He had an intimate trust in heaven. This
belief in Tian, (heaven), is proof of his emphasis on political,
moral, and social activism. His practical way of putting these
concepts into practice was by being cautious about one’s
hearing, sight, speech and action for instance, not looking,
speaking, listening or doing whatever is contrary to ritual
appropriateness (Waley, n.d).
According to Confucianism, two types of human natures or
persons exists that are in opposition with each other in terms of
developed potential. These are the junzi, meaning the person
who always displays the quality of ren (co-humanity) and yi
(righteousness) in his deeds. The opposing human nature is
xiaoren meaning a small person who lacks virtues and is only
concerned with what profits him.
Confucius teachings can roughly be divided into basic course
and specialized course. Basic course was rite, shooting, history,
carriage driving, music and arithmetic. Rite representing moral
education, history and arithmetic representing intellectual
education, music representing aesthetic education and finally
shooting and carriage driving representing physical education.

4. His students took up overall teaching and studying from their
teacher. His relationship with his students/ disciples was a close
one, with respect, equality and friendly emotion, which
provided an adequate foundation for his humanity principle
(Richey, 2005).
A fact that shows his view about human nature to be
correct is one his concepts about a human beings devotion to
humanity should be in such a way that he would not be willing
to live at the expense of injuring humanity and that one should
be willing to even sacrifice their lives to preserve humanity.
With this principle as a motivator, scores of Chinese men and
women get through many adversities in sacrifice of their
country. It united the Chinese as a whole through war and
hardships.Comment by Bruce Morito: This describes more of a
moral imperitive rather than a theory of human nature. You are
getting a bit off-track.
The fact that Confucius’ private school provided equal
education to everyone was unheard of then in the history of
mankind despite the inequality that existed then not forgetting
the caste system. He did this based on his principle on humanity
that stated that instruction recognized no castes and that if one
wanted to stand up in the world, then one should help others do
the same. That is treating others the way one would want to be
treated.
His stand on human nature is also proved correct because he
made an admission from the medical field and physiology to
explain changes in behavior in three phases of life. Concerning
that, he went explained that before a gentleman’s pulse has
settled, he should avoid falling into the temptation, which is
lust, when his pulse becomes strong, he should avoid falling
into the temptation that is strife. Finally, when his pulse
declines he should avoid the temptation that is avarice. Coining
in these different fields was genius. To date this theory was
approved universally as an efficient Chinese theory and went on
to be viewed as common sense in the entire society (Richey,
2005). Comment by Bruce Morito: Agai, moving into what

5. human beings should do, not what they.
Conclusion
In conclusion, one evident fact about Confucianism’s view of
human nature is that it is a highly positive view. The fact that
human beings can reach their full potential toward becoming
‘perfected’ individuals through educating oneself through one’s
lifetime shows this to be quite true. His view on humanity was
practical and his life was a perfect example on the reality of his
teachings and principles. He supported equality and unity which
is evident in his principles. He divided human nature into two
personalities, the xiaoren meaning the petty man who was self-
centered and took up everything based on self-interest. In
addition, the junzi meaning the gentleman who understands
what is right and dignified became the moral principle of social
development. Confucius’ principles made it possible for china
to be referred to as the nation of humanity and justice. His view
on human nature became a pillar not only for social
development but also as a philosophy of life in general.
References
Richey, J. (2005). Confucius (551—479 BCE). Retrieved 4th
December 2010, from IEP <http://www.iep.utm.edu/confuciu/ >
Waley, A. (n.d). The Analects of Confucius. (Confucius,
Trans.). New York, NY: Vintage Books. (Original work
published 2008).
UNIT_3_8.doc

6. Assign_2_review1_12.doc
What is human nature for Confucius? What evidence does he
give to show that his views about human nature are correct?
Abstract
Confucius was a humble man from a humble beginning and
during his lifetime he became so very influential that his
teachings motivated not only the way of life of many people up
to date but also religion and philosophy. From his sayings in the
Analects book and discussions, a philosophy, political system
and a social system was developed and it was based on merit,
tolerance and harmony. According to the Chinese tradition this
man, Confucius was a great thinker, an educator, a political
figure, his teachings are preserved in the Analects or the Lunyu,

7. which forms the foundation of much of the successive Chinese
assumption on the education and behavior of an ideal man and
how such a person should live his life and relate with others and
also the form of society and regime in which he should
participate in. One of the great authorities in the 20th century
called Fung Yu Ian on the history of Chinese thought compared
the influence of Confucius in the Chinese history with one of
the Socrates in the West. This great man was born in answer to
his parents’ prayers on a sacred hill called Ni. His surname
which is Kong literally means thankfulness to answered prayers
.
Human nature was not distinctly and clearly supplied according
to Confucius view on that subject in the Analects, even one of
his disciples complained of not being able to know or hear his
view on the subject of human nature. This can be found in the
book Analects (IV: 13) TsZe Kung says “The masters personal
display of his ordinary descriptions and principles of them may
be heard; his discourses about the way of heaven and human
nature cannot be heard.” Confucius
classified people as to them belonging to three groups and this
is written in two passages of the Analects, this included the
Lower, Middle and upper class group, although this
classification was prepared according to a man’s learning
ability it did not have anything at all to do with man’s common
nature. Another passage directly expressed Confucius opinion,
in Analects (XVII: 2) the master said that men are close to each
other by nature and they diverge because of repeated practice,
in this passage we can see that Confucius acknowledged that a
common human nature did exist
. Confucius had human nature in mind more than goodness
though many scholars readily connect it with goodness as being
common
. Confucius describes the excellent effect of a virtuous man in
politics, in Analects (II: 1) “master said that he who is
exercising government by the means of virtue can be compared
to north polar star which maintains its place and then all the

8. stars revolve towards it.” He also says in Analects (XV: 5) that
if there was a ruler who achieves order with devoid of any
action it perhaps was Shun. He was to hold himself in a
respectable pose and to face the south; otherwise there was
nothing for him to do. In Analects (XII: 19) Confucius says that
“one should desire the good and the common people will be
good, a small mans’ virtue is like grass and a gentleman’s virtue
is like wind, let the wind to waft over the grass and it will
surely bend.” The three passages above would not be
meaningful if this were not tending in the direction of goodness
or if there was no common human nature; this means that for
Confucius, the highest political principle required that a ruler
should be the most virtuous because human nature was believed
to be in line with virtue.
Confucius views goodness as the sort of foundation that brings
about truthfulness and to resolve, moral power, to act with
integrity, His view on social philosophy that people live their
lives within certain parameters which are established by Heaven
and he continues to argue that men are accountable for their
actions and their treatment towards others, he says that we can
do nothing at all or very little to alter our span of existence but
decide on what we are remembered for and what we accomplish
at the end of this life. He
represented his teachings as education transmitted from the
ancient times, he claims that he is not a maker but a transmitter
and he does reflected on the love and reliance of the ancients.
Analects (VII: 1) scholars have come across the opposition
between what they believe to be his disbelief with the regards to
the existence of spirits and his reverence for heaven. In
Analects (III: 12 and VI: 20) shows that he was not skeptical
about this rather it shows that he was respectful and reverend to
the spirits, it says that, he taught that to serve the spirits was a
more complicated and difficult matter than the serving or mere
mortals. In the Analects, Confucius talks about the concept of
‘ren’ meaning compassion or love towards others, Analects (I:
3) “fine words and insinuating appearance are seldom with true

9. virtue” he says that those who have cultivated ‘ren’ on the other
hand are slow in speech and simple in manner, Analects (13:27),
Confucius view was that the Golden rule was practiced by
others in that you should do to others what you expect them to
do unto you. Analects (VI: 30) where he regards the loyalty to
ones parents and his older siblings as one of the basic form to
promote the wellbeing of others before your own and this can be
accomplished by one who has learned self discipline. In
Analects (XII: 1) do not listen to anything in defiance of ritual,
do not look at anything in defiance of ritual, do not speak of
anything in defiance and also never stir a hand or foot in
defiance of ritual. One learning of self restraint involve the
studying and the mastering of the ritual rules and the forms of
property in which one expresses the respect for his superiors
and enacts his role in the society he lives in a manner that he is
worthy of admiration and respect
.
Confucius view of human nature through political philosophy is
that he believed in rulers having to learn self discipline and
should administer his subjects through his own example and
should treat them with lots of love and concern. Analects (II: 3)
mentions that “if people are to be led by laws and equality
among them be sought by punishment for they will get away
from punishment and shall have no sense of shame and if led by
virtue and equality is sought amid them through the practice of
ritual propriety they will posses shame and will come to you of
their own agreement.” What was really troubling Confucius was
that his view of the political institution of his time had entirely
gone down. Confucius attributes this failure to the fact that
those who wield power as well as the ones who occupy
subordinate positions did so by alleging to titles that they were
not worthy of. “Good governance and administration consist in
the ruler being the ruler that he is ought to be and the father
being a father and the minister being a minister Analects (XII:
11). For him what superior leadership characterized was one

10. possessing virtue, Confucius says that he who governs the
means of virtue is to resemble the polestar, meaning that it
remains at its place while the rest of the lesser stars worship it.
Analects (II: 1). Cultivating and maintaining such a royal virtue
was to practice and to enact rituals
.
Confucius view on human nature in education was a hallmark of
his thoughts and emphasis on education, those who have trust in
the natural understanding; he disparages them and argues that
one can only and really understand a subject by a careful and a
long study of that subject, Analects (VII: 22) says that a good
teacher is one who is older and also familiar with the ways if
the past and the ancient practices and he also warns against
excess meditation and reflection. He is prepared to teach anyone
no matter what their social standing is as long as the student is
tireless and eager to learn, he is credited by tradition for having
taught three thousand students but seventy of those students are
the ones who are said to have mastered his cherished arts, he
taught government, refined arts, morality and proper speech. He
also emphasized on the six arts, which included music, ritual,
calligraphy, computation, archery and chariot-riding.
.
References
The Analects of Confucius: Translated and Annotated by
Arthur Waley
�Again, this biographical material is not needed for this sort of
essay. You should be stating right away what you think C’s
theory about human nature is.
�This use of quotes is exactly what you need to do. But now
what you need to do is explain why you still think it is
worthwhile to examine C’s view of human nature, since it seems
futile now to do so. What you could say is that C’s views of the
types of people there are presuppose or assumes a theory of

11. human nature. You will extract his theory, then, from these
views.
�Careful, the only thing that this passage implies is that human
nature is pliable, malleable.
�This is very good, but you have not set it up very well. This
focus on the good comes out of the blue. You need to prepare
the reader for the surprise. Something like, “But is the view that
Confucius had no theory of human nature really correct?
Consider the following passages.”
�Again, this comment on C’s reference to the Ancients comes
out of the blue and is jarring.
�Fine. But now you need to connect this back to human nature.
This material is typically understood as a reflection of
Confucius’ commitment to the Ancients and their authority, not
to a theory of human nature as pursuing the Good. So, some
more work needs to be done to show this attention to ren etc. is
actually a demonstration of C’s theory of human nature.
�Again. How does this material relate to human nature?
UNIT_4_9.doc