But it is determined to confront them without surrendering any of its political control or authority; it has shown little inclination to make substantive changes to the prevailing political system or institutions of government.
In the ideology of Confucianism, party leadership has rediscovered a potent language for addressing the challenges China now faces. The teachings of the sage, after all, offer the promise of social harmony. The crux of the Confucian agenda is that individuals, whatever their social or economic status, are to treat their fellow human beings empathetically and with proper respect.
And if official corruption is one of the most serious grievances among the people — frequently capable of sparking social unrest — traditional Confucian teachings again provide authorities with the language to show the people that they are attacking it head-on. The qualities of uprightness, modesty, hard work, frugality and honesty that President Hu encourages officials to incorporate into their work and lifestyle are exactly the same as the moral integrity of a decent person in traditional culture.
Confucius promises a government that cares for the people, that makes their well-being its primary concern. This is to govern by virtue. Their expectation is that the people, in turn, will place trust in the government and be obedient to it, with minimal dissent. Of the traits mentioned, respect and deference are the most important to a government official because respect creates the base for trust to be built. Confucius understood that rewarding people provides incentive for others to succeed, which ultimately raises the society as a whole.
Overall, a leader should never compromise the trust of his people. Although some may claim that deference is just respect, the specific definition is much deeper. While respect is a quality that an individual earns , deference is a required form of respect that people must submit to because of a tradition or cultural belief.
Arguably, deference cannot be gained or lost. This aspect is what holds the overall form of government together in times of crisis and change. This is a distinct difference from other failures of governments in history.
In Chinese society, deference is an important aspect in the role of governmental leadership. Deference allows the ruler to immediately begin leading the country and gaining the respect of the people. Revolts and failing governments are seen as signs from heaven, demanding a change in government leadership.
This cyclic change requires leaders to be both virtuous and supportive of the people in order to gain their trust. Traditional thinkers, reflecting on the problem of government, were concerned primarily not with changing institutions and laws but with ensuring the moral uprightness of the ruler and encouraging his appropriate conduct as a father-figure.
The magistrate, the chief official of the lowest level of government and the official closest to the people, was known as the "father-mother" official. Even today, under a radically different form of government, the Chinese term for state is "guo-jia" or "nation-family", suggesting the survival of the idea of this paternal and consensual relationship.
The first and third of the "five relationships" — i. The notion of the role of the state as guarantor of the people's welfare developed very early, along with the monarchy and the bureaucratic state.
It was also assumed that good government could bring about order, peace, and the good society. Tests of the good ruler were social stability, population growth a reflection of ancient statecraft where the good ruler was one who could attract people from other states , and ability to create conditions that fostered the people's welfare. The Mandate of Heaven was understood as justifying the right to rule, with the corollary right to rebel against a ruler who did not fulfill his duties to the people.
The state played a major role in determining water rights, famine control and relief, and insuring social stability. He also established ethical, moral, and social standards that formed the basis of a way of life known as Confucianism. Love others as you would love yourself, judge others as you would judge yourself, cherish others as you would cherish yourself.
Confucius emphasized social and family hierarchy, including filial piety i. In Confucianism, there are five human relationships: ruler-minister, father-son, husband-wife, elder-younger, friend-friend. Answer: According to the traditional texts, filial piety consists of physical care, love, service, respect and obedience. Children should attempt not to bring disgrace upon their parents.
Confucian texts such as Book of Rites give details on how filial piety should be practiced. Confucianism is often characterized as a system of social and ethical philosophy rather than a religion.
0コメント