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Confucius
Confucius
(/kənˈfjuːʃəs/ kən-FEW-shəs;[1] 551 BC – 479 BC)[2][3] was a Chinese teacher, editor, politician, and philosopher of the Spring and Autumn period
Spring and Autumn period
of Chinese history. The philosophy of Confucius, also known as Confucianism, emphasized personal and governmental morality, correctness of social relationships, justice and sincerity. His followers competed successfully with many other schools during the Hundred Schools of Thought era only to be suppressed in favor of the Legalists during the Qin Dynasty. Following the victory of Han over Chu after the collapse of Qin, Confucius's thoughts received official sanction and were further developed into a system known in the West as Neo-Confucianism, and later New Confucianism
Confucianism
(Modern Neo-Confucianism). Confucius
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
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. 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 well-known principle "Do not do to others what you do not want done to yourself", the Golden Rule. He is also a traditional deity in Daoism. Throughout history, Confucius
Confucius
is widely considered as one of the most important and influential individuals in affecting the lives of humanity. His teaching and philosophy greatly impacted people around the world and still linger in today's society.[4][5][6]

Contents

1 Name 2 Life

2.1 Early life 2.2 Political career 2.3 Exile 2.4 Return home

3 Philosophy

3.1 Ethics 3.2 Politics

4 Legacy

4.1 Disciples 4.2 Visual portraits 4.3 Memorials 4.4 Descendants

5 References

5.1 Citations 5.2 Bibliography

6 External links

Name The name "Confucius" is a Latinized form of the Mandarin Chinese "Kǒng Fūzǐ" (孔夫子, meaning "Master Kong"), and was coined in the late 16th century by the early Jesuit missionaries to China.[7] Confucius's clan name was "Kǒng" (孔; Old Chinese: *kʰˤoŋʔ), and his given name was "Qiū" (丘; OC: *kʷʰə). His "capping name", given upon reaching adulthood and by which he would have been known to all but his older family members, was "Zhòngní" (仲尼; OC: *N-truŋ-s nrəj), the "Zhòng" indicating that he was the second son in his family.[7][8]

Life Early life

Lu can be seen in China's northeast.

Further information: Family tree of Confucius
Confucius
in the main line of descent It is thought that Confucius
Confucius
was born on September 28, 551 BC,[2][9] in the district of Zou (鄒邑) near present-day Qufu, China.[9][10] The area was notionally controlled by the kings of Zhou but effectively independent under the local lords of Lu. His father Kong He (孔紇) or Shuliang He (叔梁紇) was an elderly commandant of the local Lu garrison.[11] His ancestry traced back through the dukes of Song to the Shang dynasty
Shang dynasty
which had preceded the Zhou.[12][13][14][15] Traditional accounts of Confucius's life relate that Kong He's grandfather had migrated the family from Song to Lu.[16] Kong He died when Confucius
Confucius
was three years old, and Confucius
Confucius
was raised by his mother Yan Zhengzai (顏徵在) in poverty.[17] His mother would later die at less than 40 years of age.[17] At age 19 he married Qiguan (亓官), and a year later the couple had their first child, Kong Li (孔鯉).[17] Qiguan and Confucius
Confucius
would later have two daughters together, one of whom is thought to have died as a child.[18] Confucius
Confucius
was educated at schools for commoners, where he studied and learned the Six Arts.[19] Confucius
Confucius
was born into the class of shi (士), between the aristocracy and the common people. He is said to have worked in various government jobs during his early 20s, and as a bookkeeper and a caretaker of sheep and horses, using the proceeds to give his mother a proper burial.[17][20] When his mother died, Confucius
Confucius
(aged 23) is said to have mourned for three years, as was the tradition.[20] Political career

A Western Han
Western Han
(202 BC - 9 AD) fresco depicting Confucius
Confucius
(and Laozi), from a tomb of Dongping County, Shandong
Shandong
province, China

In Confucius's time, the state of Lu was headed by a ruling ducal house.[21] Under the duke were three aristocratic families, whose heads bore the title of viscount and held hereditary positions in the Lu bureaucracy. The Ji family held the position "Minister over the Masses", who was also the "Prime Minister"; the Meng family held the position "Minister of Works"; and the Shu family held the position "Minister of War". In the winter of 505 BC, Yang Hu—a retainer of the Ji family—rose up in rebellion and seized power from the Ji family. However, by the summer of 501 BC, the three hereditary families had succeeded in expelling Yang Hu from Lu.[22] By then, Confucius
Confucius
had built up a considerable reputation through his teachings, while the families came to see the value of proper conduct and righteousness, so they could achieve loyalty to a legitimate government. Thus, that year (501 BC), Confucius
Confucius
came to be appointed to the minor position of governor of a town. Eventually, he rose to the position of Minister of Crime.[23] Confucius
Confucius
desired to return the authority of the state to the duke by dismantling the fortifications of the city—strongholds belonging to the three families. This way, he could establish a centralized government. However, Confucius
Confucius
relied solely on diplomacy as he had no military authority himself. In 500 BC, Hou Fan—the governor of Hou—revolted against his lord of the Shu family. Although the Meng and Shu families unsuccessfully besieged Hou, a loyalist official rose up with the people of Hou and forced Hou Fan to flee to the Qi state. The situation may have been in favor for Confucius
Confucius
as this likely made it possible for Confucius
Confucius
and his disciples to convince the aristocratic families to dismantle the fortifications of their cities. Eventually, after a year and a half, Confucius
Confucius
and his disciples succeeded in convincing the Shu family to raze the walls of Hou, the Ji family in razing the walls of Bi, and the Meng family in razing the walls of Cheng. First, the Shu family led an army towards their city Hou and tore down its walls in 498 BC.[24] Soon thereafter, Gongshan Furao or Buniu, a retainer of the Ji family, revolted and took control of the forces at Bi.[25][26] He immediately launched an attack and entered the capital Lu.[24] Earlier, Gongshan had approached Confucius
Confucius
to join him, which Confucius
Confucius
considered. Even though he disapproved the use of a violent revolution, the Ji family dominated the Lu state force for generations and had exiled the previous duke. Although he wanted the opportunity to put his principles into practice, Confucius
Confucius
gave up on this idea in the end.[25] Creel (1949) states that, unlike the rebel Yang Hu before him, Gongshan may have sought to destroy the three hereditary families and restore the power of the duke.[27] However, Dubs (1946) is of the view that Gongshan was encouraged by Viscount Ji Huan to invade the Lu capital in an attempt to avoid dismantling the Bi fortified walls.[26] Whatever the situation may have been, Gongshan was considered an upright man who continued to defend the state of Lu, even after he was forced to flee.[27][28] During the revolt by Gongshan, Zhong You (仲由) had managed to keep the duke and the three viscounts together at the court.[28] Zhong You was one of the disciples of Confucius
Confucius
and Confucius
Confucius
had arranged for him to be given the position of governor by the Ji family.[29] When Confucius
Confucius
heard of the raid, he requested that Viscount Ji Huan allow the duke and his court to retreat to a stronghold on his palace grounds.[30] Thereafter, the heads of the three families and the duke retreated to the Ji's palace complex and ascended the Wuzi Terrace. Confucius
Confucius
ordered two officers to lead an assault against the rebels.[31] At least one of the two officers was a retainer of the Ji family, but they were unable to refuse the orders while in the presence of the duke, viscounts, and court.[30] The rebels were pursued and defeated at Gu. Immediately after the revolt was defeated, the Ji family razed the Bi city walls to the ground.[31] The attackers retreated after realizing that they would have to become rebels against the state and their lord. Through Confucius's actions, the Bi officials had inadvertently revolted against their own lord, thus forcing Viscount Ji Huan's hand in having to dismantle the walls of Bi (as it could have harbored such rebels) or confess to instigating the event by going against proper conduct and righteousness as an official. Dubs (1949) suggests that the incident brought to light Confucius's foresight, practical political ability, and insight into human character.[30] When it was time to dismantle the city walls of the Meng family, the governor was reluctant to have his city walls torn down and convinced the head of the Meng family not to do so.[31] The Zuo Zhuan
Zuo Zhuan
recalls that the governor advised against razing the walls to the ground as he said that it made Cheng vulnerable to the Qi state and cause the destruction of the Meng family.[30] Even though Viscount Meng Yi gave his word not to interfere with an attempt, he went back on his earlier promise to dismantle the walls.[30] Later in 498 BC, Duke
Duke
Ding personally went with an army to lay siege to Cheng in an attempt to raze its walls to the ground, but he did not succeed.[32] Thus, Confucius
Confucius
could not achieve the idealistic reforms that he wanted including restoration of the legitimate rule of the duke.[33] He had made powerful enemies within the state, especially with Viscount Ji Huan, due to his successes so far.[34] According to accounts in the Zuo Zhuan
Zuo Zhuan
and Shiji, Confucius
Confucius
departed his homeland in 497 BC after his support for the failed attempt of dismantling the fortified city walls of the powerful Ji, Meng, and Shu families.[35] He left the state of Lu without resigning, remaining in self-exile and unable to return as long as Viscount Ji Huan was alive.[34] Exile

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Map showing the journey of Confucius
Confucius
to various states between 497 BC and 484 BC.

The Shiji
Shiji
stated that the neighboring Qi state was worried that Lu was becoming too powerful while Confucius
Confucius
was involved in the government of the Lu state. According to this account, Qi decided to sabotage Lu's reforms by sending 100 good horses and 80 beautiful dancing girls to the duke of Lu. The duke indulged himself in pleasure and did not attend to official duties for three days. Confucius
Confucius
was disappointed and resolved to leave Lu and seek better opportunities, yet to leave at once would expose the misbehavior of the duke and therefore bring public humiliation to the ruler Confucius
Confucius
was serving. Confucius therefore waited for the duke to make a lesser mistake. Soon after, the duke neglected to send to Confucius
Confucius
a portion of the sacrificial meat that was his due according to custom, and Confucius
Confucius
seized upon this pretext to leave both his post and the Lu state. After Confucius's resignation, he began a long journey or set of journeys around the principality states of north-east and central China
China
including Wey, Song, Zheng, Cao, Chu, Qi, Chen, and Cai (and a failed attempt to go to Jin). At the courts of these states, he expounded his political beliefs but did not see them implemented. Return home

Tomb of Confucius
Confucius
in Kong Lin cemetery, Qufu, Shandong
Shandong
Province

According to the Zuo Zhuan, Confucius
Confucius
returned home to his native Lu when he was 68, after he was invited to do so by Ji Kangzi, the chief minister of Lu.[36] The Analects
Analects
depict him spending his last years teaching 72 or 77 disciples and transmitting the old wisdom via a set of texts called the Five Classics. During his return, Confucius
Confucius
sometimes acted as an advisor to several government officials in Lu, including Ji Kangzi, on matters including governance and crime.[36] Burdened by the loss of both his son and his favorite disciples, he died at the age of 71 or 72. He died from natural causes. Confucius was buried in Kong Lin cemetery which lies in the historical part of Qufu
Qufu
in the Shandong
Shandong
Province.[citation needed] The original tomb erected there in memory of Confucius
Confucius
on the bank of the Sishui River had the shape of an axe. In addition, it has a raised brick platform at the front of the memorial for offerings such as sandalwood incense and fruit. Philosophy Main article: Confucianism

The Dacheng Hall, the main hall of the Temple of Confucius
Temple of Confucius
in Qufu

Although Confucianism
Confucianism
is often followed in a religious manner by the Chinese, many argue that its values are secular and that it is, therefore, less a religion than a secular morality. Proponents argue, however, that despite the secular nature of Confucianism's teachings, it is based on a worldview that is religious.[37] Confucianism discusses elements of the afterlife and views concerning Heaven, but it is relatively unconcerned with some spiritual matters often considered essential to religious thought, such as the nature of souls. However, Confucius
Confucius
is said to have believed in astrology, saying: "Heaven sends down its good or evil symbols and wise men act accordingly".[38]

The Analects
Analects
of Confucius

In the Analects, Confucius
Confucius
presents himself as a "transmitter who invented nothing". He puts the greatest emphasis on the importance of study, and it is the Chinese character
Chinese character
for study (學) that opens the text. Far from trying to build a systematic or formalist theory, he wanted his disciples to master and internalize older classics, so that their deep thought and thorough study would allow them to relate the moral problems of the present to past political events (as recorded in the Annals) or the past expressions of commoners' feelings and noblemen's reflections (as in the poems of the Book of Odes). Ethics One of the deepest teachings of Confucius
Confucius
may have been the superiority of personal exemplification over explicit rules of behavior. His moral teachings emphasized self-cultivation, emulation of moral exemplars, and the attainment of skilled judgment rather than knowledge of rules. Confucian ethics may, therefore, be considered a type of virtue ethics. His teachings rarely rely on reasoned argument, and ethical ideals and methods are conveyed indirectly, through allusion, innuendo, and even tautology. His teachings require examination and context to be understood. A good example is found in this famous anecdote:

廄焚。子退朝,曰:“傷人乎?” 不問馬。 When the stables were burnt down, on returning from court Confucius said, "Was anyone hurt?" He did not ask about the horses.

Analects
Analects
X.11 (tr. Waley), 10–13 (tr. Legge), or X-17 (tr. Lau)

By not asking about the horses, Confucius
Confucius
demonstrates that the sage values human beings over property; readers are led to reflect on whether their response would follow Confucius's and to pursue self-improvement if it would not have. Confucius
Confucius
serves not as an all-powerful deity or a universally true set of abstract principles, but rather the ultimate model for others. For these reasons, according to many commentators, Confucius's teachings may be considered a Chinese example of humanism. One of his teachings was a variant of the Golden Rule, sometimes called the "Silver Rule" owing to its negative form:

己所不欲,勿施於人。 "What you do not wish for yourself, do not do to others."

子貢問曰:“有一言而可以終身行之者乎?”子曰:“其恕乎!己所不欲、勿施於人。” Zi Gong [a disciple] asked: "Is there any one word that could guide a person throughout life?" The Master replied: "How about 'reciprocity'! Never impose on others what you would not choose for yourself."

Analects
Analects
XV.24, tr. David Hinton

Often overlooked in Confucian ethics are the virtues to the self: sincerity and the cultivation of knowledge. Virtuous action towards others begins with virtuous and sincere thought, which begins with knowledge. A virtuous disposition without knowledge is susceptible to corruption, and virtuous action without sincerity is not true righteousness. Cultivating knowledge and sincerity is also important for one's own sake; the superior person loves learning for the sake of learning and righteousness for the sake of righteousness. The Confucian theory of ethics as exemplified in lǐ (禮) is based on three important conceptual aspects of life: (a) ceremonies associated with sacrifice to ancestors and deities of various types, (b) social and political institutions, and (c) the etiquette of daily behavior. It was believed by some that lǐ originated from the heavens, but Confucius
Confucius
stressed the development of lǐ through the actions of sage leaders in human history. His discussions of lǐ seem to redefine the term to refer to all actions committed by a person to build the ideal society, rather than those simply conforming with canonical standards of ceremony. In the early Confucian tradition, lǐ was doing the proper thing at the proper time, balancing between maintaining existing norms to perpetuate an ethical social fabric, and violating them in order to accomplish ethical good. Training in the lǐ of past sages cultivates in people virtues that include ethical judgment about when lǐ must be adapted in light of situational contexts. In Confucianism, the concept of li is closely related to yì (義), which is based upon the idea of reciprocity. Yì can be translated as righteousness, though it may simply mean what is ethically best to do in a certain context. The term contrasts with action done out of self-interest. While pursuing one's own self-interest is not necessarily bad, one would be a better, more righteous person if one's life was based upon following a path designed to enhance the greater good. Thus an outcome of yì is doing the right thing for the right reason. Just as action according to lǐ should be adapted to conform to the aspiration of adhering to yì, so yì is linked to the core value of rén (仁).Rén consists of 5 basic virtues: seriousness, generosity, sincerity, diligence and kindness.[39] Rén is the virtue of perfectly fulfilling one's responsibilities toward others, most often translated as "benevolence" or "humaneness"; translator Arthur Waley
Arthur Waley
calls it "Goodness" (with a capital G), and other translations that have been put forth include "authoritativeness" and "selflessness." Confucius's moral system was based upon empathy and understanding others, rather than divinely ordained rules. To develop one's spontaneous responses of rén so that these could guide action intuitively was even better than living by the rules of yì. Confucius
Confucius
asserts that virtue is a mean between extremes. For example, the properly generous person gives the right amount—not too much and not too little.[39] Politics Confucius's political thought is based upon his ethical thought. He argued that the best government is one that rules through "rites" (lǐ) and people's natural morality, and not by using bribery and coercion. He explained that this is one of the most important analects: "If the people be led by laws, and uniformity sought to be given them by punishments, they will try to avoid the punishment, but have no sense of shame. If they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of the shame, and moreover will become good." (Translated by James Legge) in the Great Learning (大學). This "sense of shame" is an internalisation of duty, where the punishment precedes the evil action, instead of following it in the form of laws as in Legalism. Confucius
Confucius
looked nostalgically upon earlier days, and urged the Chinese, particularly those with political power, to model themselves on earlier examples. In times of division, chaos, and endless wars between feudal states, he wanted to restore the Mandate of Heaven (天命) that could unify the "world" (天下, "all under Heaven") and bestow peace and prosperity on the people. Because his vision of personal and social perfections was framed as a revival of the ordered society of earlier times, Confucius
Confucius
is often considered a great proponent of conservatism, but a closer look at what he proposes often shows that he used (and perhaps twisted) past institutions and rites to push a new political agenda of his own: a revival of a unified royal state, whose rulers would succeed to power on the basis of their moral merits instead of lineage. These would be rulers devoted to their people, striving for personal and social perfection, and such a ruler would spread his own virtues to the people instead of imposing proper behavior with laws and rules. Confucius
Confucius
did not believe in the concept of "democracy", which is itself an Athenian concept unknown in ancient China, but could be interpreted by Confucius's principles recommending against individuals electing their own political leaders to govern them, or that anyone is capable of self-government. He expressed fears that the masses lacked the intellect to make decisions for themselves, and that, in his view, since not everyone is created equal, not everyone has a right of self-government.[40] While he supported the idea of government ruling by a virtuous king, his ideas contained a number of elements to limit the power of rulers. He argued for representing truth in language, and honesty was of paramount importance. Even in facial expression, truth must always be represented. Confucius
Confucius
believed that if a ruler is to lead correctly, by action, that orders would be unnecessary in that others will follow the proper actions of their ruler. In discussing the relationship between a king and his subject (or a father and his son), he underlined the need to give due respect to superiors. This demanded that the subordinates must advise their superiors if the superiors are considered to be taking a course of action that is wrong. Confucius believed in ruling by example, if you lead correctly, orders by force or punishment are not necessary.[41] Legacy

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Confucius's teachings were later turned into an elaborate set of rules and practices by his numerous disciples and followers, who organized his teachings into the Analects.[42][43] Confucius's disciples and his only grandson, Zisi, continued his philosophical school after his death.[44] These efforts spread Confucian ideals to students who then became officials in many of the royal courts in China, thereby giving Confucianism
Confucianism
the first wide-scale test of its dogma. Two of Confucius's most famous later followers emphasized radically different aspects of his teachings. In the centuries after his death, Mencius
Mencius
(孟子) and Xun Zi
Xun Zi
(荀子) both composed important teachings elaborating in different ways on the fundamental ideas associated with Confucius. Mencius
Mencius
(4th century BC) articulated the innate goodness in human beings as a source of the ethical intuitions that guide people towards rén, yì, and lǐ, while Xun Zi
Xun Zi
(3rd century BC) underscored the realistic and materialistic aspects of Confucian thought, stressing that morality was inculcated in society through tradition and in individuals through training. In time, their writings, together with the Analects
Analects
and other core texts came to constitute the philosophical corpus of Confucianism. This realignment in Confucian thought was parallel to the development of Legalism, which saw filial piety as self-interest and not a useful tool for a ruler to create an effective state. A disagreement between these two political philosophies came to a head in 223 BC when the Qin state conquered all of China. Li Si, Prime Minister of the Qin Dynasty, convinced Qin Shi Huang
Qin Shi Huang
to abandon the Confucians' recommendation of awarding fiefs akin to the Zhou Dynasty
Zhou Dynasty
before them which he saw as being against to the Legalist idea of centralizing the state around the ruler. When the Confucian advisers pressed their point, Li Si
Li Si
had many Confucian scholars killed and their books burned—considered a huge blow to the philosophy and Chinese scholarship. Under the succeeding Han Dynasty
Han Dynasty
and Tang dynasty, Confucian ideas gained even more widespread prominence. Under Wudi, the works of Confucius
Confucius
were made the official imperial philosophy and required reading for civil service examinations in 140 BC which was continued nearly unbroken until the end of the 19th century. As Mohism
Mohism
lost support by the time of the Han, the main philosophical contenders were Legalism, which Confucian thought somewhat absorbed, the teachings of Laozi, whose focus on more spiritual ideas kept it from direct conflict with Confucianism, and the new Buddhist
Buddhist
religion, which gained acceptance during the Southern and Northern Dynasties
Southern and Northern Dynasties
era. Both Confucian ideas and Confucian-trained officials were relied upon in the Ming Dynasty
Ming Dynasty
and even the Yuan Dynasty, although Kublai Khan distrusted handing over provincial control to them. During the Song dynasty, the scholar Zhu Xi
Zhu Xi
(AD 1130–1200) added ideas from Daoism
Daoism
and Buddhism
Buddhism
into Confucianism. In his life, Zhu Xi was largely ignored, but not long after his death, his ideas became the new orthodox view of what Confucian texts actually meant. Modern historians view Zhu Xi
Zhu Xi
as having created something rather different and call his way of thinking Neo-Confucianism. Neo- Confucianism
Confucianism
held sway in China, Japan, Korea, and Vietnam until the 19th century.

Confucius, Philosopher of the Chinese, published by Jesuit missionaries at Paris in 1687.

The works of Confucius
Confucius
were first translated into European languages by Jesuit missionaries in the 16th century during the late Ming dynasty. The first known effort was by Michele Ruggieri, who returned to Italy in 1588 and carried on his translations while residing in Salerno. Matteo Ricci
Matteo Ricci
started to report on the thoughts of Confucius, and a team of Jesuits—Prospero Intorcetta, Philippe Couplet, and two others—published a translation of several Confucian works and an overview of Chinese history in Paris in 1687.[45][46] François Noël, after failing to persuade Clement XI that Chinese veneration of ancestors and Confucius
Confucius
did not constitute idolatry, completed the Confucian canon at Prague
Prague
in 1711, with more scholarly treatments of the other works and the first translation of the collected works of Mencius.[47] It is thought that such works had considerable importance on European thinkers of the period, particularly among the Deists
Deists
and other philosophical groups of the Enlightenment who were interested by the integration of the system of morality of Confucius
Confucius
into Western civilization.[46][48] In the modern era Confucian movements, such as New Confucianism, still exist, but during the Cultural Revolution, Confucianism
Confucianism
was frequently attacked by leading figures in the Communist Party of China. This was partially a continuation of the condemnations of Confucianism
Confucianism
by intellectuals and activists in the early 20th century as a cause of the ethnocentric close-mindedness and refusal of the Qing Dynasty
Qing Dynasty
to modernize that led to the tragedies that befell China
China
in the 19th century. Confucius's works are studied by scholars in many other Asian countries, particularly those in the Chinese cultural sphere, such as Korea, Japan, and Vietnam. Many of those countries still hold the traditional memorial ceremony every year. The Ahmadiyya Muslim Community
Ahmadiyya Muslim Community
believes Confucius
Confucius
was a Divine Prophet of God, as were Lao-Tzu
Lao-Tzu
and other eminent Chinese personages.[49] In modern times, Asteroid 7853, "Confucius", was named after the Chinese thinker. Disciples

Zengzi
Zengzi
(right) kneeling before Confucius
Confucius
(center), as depicted in a painting from the Illustrations of the Classic of Filial Piety, Song dynasty

Main article: Disciples of Confucius There is not much known of Confucius's disciples, and a little over half of them had their surnames recorded in the Zuo Zhuan.[50] The Analects
Analects
records 22 names that are most likely Confucius's disciples, while the Mencius
Mencius
records 24 names, although it is quite certain that there have been many more disciples whose name were not recorded.[50] Most of Confucius's disciples were from the Lu state, while others were from neighboring states.[50] For example, Zigong was from the Wey state, and Sima Niu was from the Song state.[50] Confucius's favorite disciple was Yan Hui, most probably one of the most impoverished of them all.[50] Sima Niu, in contrast to Yan Hui, was from a hereditary noble family hailing from the Song state.[50] Under Confucius's teachings, the disciples became well-learned in the principles and methods of government.[51] He often engaged in discussion and debate with his students and gave high importance to their studies in history, poetry, and ritual.[51] Confucius
Confucius
advocated loyalty to principle rather than to individual acumen, in which reform was to be achieved by persuasion rather than violence.[51] Even though Confucius denounced them for their practices, the aristocracy was likely attracted to the idea of having trustworthy officials who were studied in morals as the circumstances of the time made it desirable.[51] In fact, the disciple Zilu even died defending his ruler in Wei.[51] Yang Hu, who was a subordinate of the Ji family, had dominated the Lu government from 505 to 502 and even attempted a coup, which narrowly failed.[51] As a likely consequence, it was after that that the first disciples of Confucius
Confucius
were appointed to government positions.[51] A few of Confucius's disciples went on to attain official positions of some importance, some of which were arranged by Confucius.[52] By the time Confucius
Confucius
was 50 years old, the Ji family had consolidated their power in the Lu state over the ruling ducal house.[53] Even though the Ji family had practices with which Confucius
Confucius
disagreed and disapproved, they nonetheless gave Confucius's disciples many opportunities for employment.[53] Confucius
Confucius
continued to remind his disciples to stay true to their principles and renounced those who did not, all the while being openly critical of the Ji family.[54] Visual portraits No contemporary painting or sculpture of Confucius
Confucius
survives, and it was only during the Han Dynasty
Han Dynasty
that he was portrayed visually. Carvings often depict his legendary meeting with Laozi. Since that time there have been many portraits of Confucius
Confucius
as the ideal philosopher. The oldest known portrait of Confucius
Confucius
has been unearthed in the tomb of the Han dynasty
Han dynasty
ruler Marquis of Haihun
Marquis of Haihun
(died 59 BC). The picture was painted on the wooden frame to a polished bronze mirror.[55] In former times, it was customary to have a portrait in Confucius Temples; however, during the reign of Hongwu Emperor
Hongwu Emperor
(Taizu) of the Ming dynasty, it was decided that the only proper portrait of Confucius
Confucius
should be in the temple in his home town, Qufu
Qufu
in Shandong. In other temples, Confucius
Confucius
is represented by a memorial tablet. In 2006, the China
China
Confucius
Confucius
Foundation commissioned a standard portrait of Confucius
Confucius
based on the Tang dynasty
Tang dynasty
portrait by Wu Daozi. Memorials

First entrace gate of the Temple of Confucius
Temple of Confucius
in Zhenhai

Soon after Confucius's death, Qufu, his home town, became a place of devotion and remembrance. The Han dynasty
Han dynasty
Records of the Grand Historian records that it had already become a place of pilgrimage for ministers. It is still a major destination for cultural tourism, and many people visit his grave and the surrounding temples. In pan-China cultures, there are many temples where representations of the Buddha, Laozi, and Confucius
Confucius
are found together. There are also many temples dedicated to him, which have been used for Confucian ceremonies. The Chinese have a tradition of holding spectacular memorial ceremonies of Confucius
Confucius
(祭孔) every year, using ceremonies that supposedly derived from Zhou Li (周禮) as recorded by Confucius, on the date of Confucius's birth. This tradition was interrupted for several decades in mainland China, where the official stance of the Communist Party and the State was that Confucius
Confucius
and Confucianism represented reactionary feudalist beliefs which held that the subservience of the people to the aristocracy is a part of the natural order. All such ceremonies and rites were therefore banned. Only after the 1990s did the ceremony resume. As it is now considered a veneration of Chinese history and tradition, even Communist Party members may be found in attendance. In Taiwan, where the Nationalist Party (Kuomintang) strongly promoted Confucian beliefs in ethics and behavior, the tradition of the memorial ceremony of Confucius
Confucius
(祭孔) is supported by the government and has continued without interruption. While not a national holiday, it does appear on all printed calendars, much as Father's Day
Father's Day
does in the West. In South Korea, a grand-scale memorial ceremony called Seokjeon Daeje is held twice a year on Confucius's birthday and the anniversary of his death, at Confucian academies across the country and Sungkyunkwan in Seoul. Descendants See also: Family tree of Confucius
Confucius
in the main line of descent Confucius's descendants were repeatedly identified and honored by successive imperial governments with titles of nobility and official posts. They were honored with the rank of a marquis thirty-five times since Gaozu of the Han Dynasty, and they were promoted to the rank of duke forty-two times from the Tang dynasty
Tang dynasty
to the Qing Dynasty. Emperor Xuanzong of Tang
Emperor Xuanzong of Tang
first bestowed the title of " Duke
Duke
Wenxuan" on Kong Suizhi of the 35th generation. In 1055, Emperor Renzong of Song first bestowed the title of " Duke
Duke
Yansheng" on Kong Zongyuan of the 46th generation. During the Southern Song dynasty, the Duke
Duke
Yansheng Kong Duanyou fled south with the Song Emperor to Quzhou in Zhejiang, while the newly established Jin dynasty (1115–1234)
Jin dynasty (1115–1234)
in the north appointed Kong Duanyou's brother Kong Duancao who remained in Qufu
Qufu
as Duke Yansheng.[56][57][58][59][60][61][62][63][64][65][66] From that time up until the Yuan dynasty, there were two Duke
Duke
Yanshengs, one in the north in Qufu
Qufu
and the other in the south at Quzhou. An invitation to come back to Qufu
Qufu
was extended to the southern Duke
Duke
Yansheng Kong Zhu by the Yuan dynasty
Yuan dynasty
Emperor Kublai Khan. The title was taken away from the southern branch after Kong Zhu rejected the invitation,[67] so the northern branch of the family kept the title of Duke
Duke
Yansheng. The southern branch remained in Quzhou where they live to this day. Confucius's descendants in Quzhou alone number 30,000.[68][69] The Hanlin Academy
Hanlin Academy
rank of Wujing boshi 五經博士 was awarded to the southern branch at Quzhou by a Ming Emperor while the northern branch at Qufu
Qufu
held the title Duke
Duke
Yansheng.[70][71] The leader of the southern branch is 孔祥楷 Kong Xiangkai.[72] In 1351, during the reign of Emperor Toghon Temür
Toghon Temür
of the Yuan Dynasty, 93rd-generation descendant Kong Huan (孔浣)'s 2nd son Kong Shao (孔昭) moved from China
China
to Korea during the Goryeo
Goryeo
Dynasty, and was received courteously by Princess Noguk (the Mongolian-born wife of the future king Gongmin). After being naturalized as a Korean citizen, he changed the hanja of his name from "昭" to "紹" (both pronounced so in Korean),[73] married a Korean woman and bore a son (Gong Yeo (Hangul: 공여; Hanja: 孔帤), 1329-1397), therefore establishing the Changwon
Changwon
Gong clan (Hangul: 창원 공씨; Hanja: 昌原 孔氏), whose ancestral seat was located in Changwon, South Gyeongsang Province. The clan then received an aristocratic rank during the succeeding Joseon Dynasty.[74][75][76][77][78] In 1794, during the reign of King Jeongjo, the clan then changed its name to Gokbu Gong clan (Hangul: 곡부 공씨; Hanja: 曲阜 孔氏) in honor of Confucius's birthplace Qufu
Qufu
(Hangul: 곡부; Hanja: 曲阜; RR: Gokbu), Shandong
Shandong
Province.[79] Famous descendants include actors such as Gong Yoo
Gong Yoo
(real name Gong Ji-cheol (공지철)) & Gong Hyo-jin
Gong Hyo-jin
(공효진); and artists such as male idol group B1A4
B1A4
member Gongchan
Gongchan
(real name Gong Chan-sik (공찬식)), singer-songwriter Minzy
Minzy
(real name Gong Min-ji (공민지)), as well as her great-aunt traditional folk dancer Gong Ok-jin (공옥진). Despite repeated dynastic change in China, the title of Duke
Duke
Yansheng was bestowed upon successive generations of descendants until it was abolished by the Nationalist Government
Nationalist Government
in 1935. The last holder of the title, Kung Te-cheng
Kung Te-cheng
of the 77th generation, was appointed Sacrificial Official to Confucius. Kung Te-cheng
Kung Te-cheng
died in October 2008, and his son, Kung Wei-yi, the 78th lineal descendant, had died in 1989. Kung Te-cheng's grandson, Kung Tsui-chang, the 79th lineal descendant, was born in 1975; his great-grandson, Kung Yu-jen, the 80th lineal descendant, was born in Taipei on January 1, 2006. Te-cheng's sister, Kong Demao, lives in mainland China
China
and has written a book about her experiences growing up at the family estate in Qufu. Another sister, Kong Deqi, died as a young woman.[80] Many descendants of Confucius
Confucius
still live in Qufu
Qufu
today. A descendant of Confucius, H. H. Kung
H. H. Kung
was the Premier of the Republic of China. One of his sons, Kong Lingjie 孔令傑 married Debra Paget[81] who gave birth to Gregory Kung (孔德基). Confucius's family, the Kongs, have the longest recorded extant pedigree in the world today. The father-to-son family tree, now in its 83rd generation,[82] has been recorded since the death of Confucius. According to the Confucius
Confucius
Genealogy Compilation Committee, he has 2 million known and registered descendants, and there are an estimated 3 million in all.[83] Of these, several tens of thousands live outside of China.[83] In the 14th century, a Kong descendant went to Korea, where an estimated 34,000 descendants of Confucius
Confucius
live today.[83] One of the main lineages fled from the Kong ancestral home in Qufu
Qufu
during the Chinese Civil War
Chinese Civil War
in the 1940s and eventually settled in Taiwan.[80] There are also branches of the Kong family who have converted to Islam after marrying Muslim women, in Dachuan in Gansu province in the 1800s,[84] and in 1715 in Xuanwei city in Yunnan province.[85] Many of the Muslim Confucius
Confucius
descendants are descended from the marriage of Ma Jiaga (马甲尕), a Muslim woman, and Kong Yanrong (孔彦嵘), 59th generation descendant of Confucius
Confucius
in the year 1480 and are found among the Hui and Dongxiang peoples.[86][87][88][89][90][91][92][93][94][95] The new genealogy includes the Muslims.[96] Kong Dejun (孔德軍) is a prominent Islamic scholar and Arabist from Qinghai province and a 77th generation descendant of Confucius. Because of the huge interest in the Confucius
Confucius
family tree, there was a project in China
China
to test the DNA of known family members of the collateral branches in mainland China.[97] Among other things, this would allow scientists to identify a common Y chromosome in male descendants of Confucius. If the descent were truly unbroken, father-to-son, since Confucius's lifetime, the males in the family would all have the same Y chromosome as their direct male ancestor, with slight mutations due to the passage of time.[98] The aim of the genetic test was the help members of collateral branches in China
China
who lost their genealogical records to prove their descent. However, in 2009, many of the collateral branches decided not to agree to DNA testing.[99] Bryan Sykes, professor of genetics at Oxford University, understands this decision: "The Confucius
Confucius
family tree has an enormous cultural significance," he said. "It's not just a scientific question."[99] The DNA testing was originally proposed to add new members, many of whose family record books were lost during 20th-century upheavals, to the Confucian family tree.[100] The main branch of the family which fled to Taiwan was never involved in the proposed DNA test at all. In 2013 a DNA test performed on multiple different families who claimed descent from Confucius
Confucius
found that they shared the same Y chromosome as reported by Fudan University.[101] The fifth and most recent edition of the Confucius
Confucius
genealogy was printed by the Confucius
Confucius
Genealogy Compilation Committee (CGCC).[102][103] It was unveiled in a ceremony at Qufu
Qufu
on September 24, 2009.[102][103] Women are now included for the first time.[104] There is also a "Sacrificial Official to Mencius" for a descendant of Mencius, a "Sacrificial Official to Zengzi" for a descendant of Zengzi, and a "Sacrificial Official to Yan Hui" for a descendant of Yan Hui.[105][106][107][108] The descendants of Confucius
Confucius
still use generation poems for their names given to them by the Ming dynasty
Ming dynasty
and Qing dynasty Emperors along with the descendants of the other Four Sages 四氏, Mencius, Zengzi, and Yan Hui.[109][110] References Citations

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Bibliography

Ahmad, Mirza Tahir (n.d.). "Confucianism". Ahmadiyya Muslim Community. Retrieved 7 November 2010.  Bonevac, Daniel; Phillips, Stephen (2009). Introduction to world philosophy. New York: Oxford University Press. ISBN 978-0-19-515231-9.  Creel, Herrlee Glessner (1949). Confucius: The man and the myth. New York: John Day Company.  Dubs, Homer H. (1946). "The political career of Confucius". Journal of the American Oriental Society. 66 (4): 273–282. JSTOR 596405.  Hobson, John M. (2004). The Eastern origins of Western civilisation (Reprinted ed.). Cambridge: Cambridge University Press. ISBN 0-521-54724-5.  Chin, Ann-ping (2007). The Authentic Confucius: A Life of Thought and Politics. New York: Scribner. ISBN 978-0-7432-4618-7.  " Confucius
Confucius
Descendants Say DNA Testing Plan Lacks Wisdom". Bandao. 21 August 2007. Archived from the original on 7 July 2011.  " Confucius
Confucius
Family Tree to Record Female Kin". China
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Daily. 2 February 2007.  "Confucius' Family Tree Recorded Biggest". China
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Daily. 24 September 2009.  " Confucius
Confucius
family tree revision ends with 2 mln descendants". China Economic Net. 4 January 2009.  Kong, Demao; Ke, Lan; Roberts, Rosemary (1988). The house of Confucius (Translated ed.). London: Hodder & Stoughton. ISBN 978-0-340-41279-4.  Legge, James (1887), "Confucius", Encyclopaedia Britannica, 9th ed., Vol. VI, pp. 258–265 . "DNA test to clear up Confucius
Confucius
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Confucius
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Further reading

Clements, Jonathan (2008). Confucius: A Biography. Stroud, Gloucestershire, England: Sutton Publishing. ISBN 978-0-7509-4775-6. Confucius
Confucius
(1997). Lun yu, (in English The Analects
Analects
of Confucius). Translation and notes by Simon Leys. New York: W.W. Norton. ISBN 0-393-04019-4. Confucius
Confucius
(2003). Confucius: Analects—With Selections from Traditional Commentaries. Translated by E. Slingerland. Indianapolis: Hackett Publishing. (Original work published c. 551–479 BC) ISBN 0-87220-635-1. Creel, Herrlee Glessner (1949). Confucius
Confucius
and the Chinese Way. New York: Harper. Creel, Herrlee Glessner (1953). Chinese Thought from Confucius
Confucius
to Mao Tse-tung. Chicago: University of Chicago Press.  Csikszentmihalyi, M. (2005). "Confucianism: An Overview". In Encyclopedia of Religion (Vol. C, pp 1890–1905). Detroit: MacMillan Reference USA. Dawson, Raymond (1982). Confucius. Oxford: Oxford University Press. ISBN 0-19-287536-1.  Fingarette, Hebert (1998). Confucius : the secular as sacred. Long Grove, Ill.: Waveland Press. ISBN 1-57766-010-2.  Nylan, Michael and Thomas A. Wilson (2010). Lives of Confucius: Civilization's Greatest Sage through the Ages. ISBN 9780385510691.  Ssu-ma Ch'ien (1974). Records of the Historian. Yang Hsien-yi and Gladys Yang, trans. Hong Kong: Commercial Press.  Van Norden, B.W., ed. (2001). Confucius
Confucius
and the Analects: New Essays. New York: Oxford University Press. ISBN 0-19-513396-X. Van Norden, B.W., trans. (2006). Mengzi, in Philip J. Ivanhoe & B.W. Van Norden, Readings in Classical Chinese Philosophy. 2nd ed. Indianapolis: Hackett Publishing. ISBN 0-87220-780-3.

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"Confucius". Internet Encyclopedia of Philosophy.  Confucius
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on In Our Time at the BBC. Multilingual web site on Confucius
Confucius
and the Analects The Dao of Kongzi, introduction to the thought of Confucius. Riegel, Jeffrey. "Confucius". In Zalta, Edward N. Stanford Encyclopedia of Philosophy.  Works by Confucius
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Chinese philosophy

Schools of Thought

Agriculturalism Confucianism Taoism Han learning Huang-Lao Legalism Mohism Neo-Confucianism Neo-Taoism New Confucianism Chinese Marxist Philosophy School of Diplomacy School of Names School of Naturalists Yangism

See also: Hundred Schools of Thought

Philosophers

Confucius Gaozi Gongsun Long Han Feizi Huan Tan Huang Zongxi Jin Yuelin Laozi Li Si Lu Jiuyuan Mencius Mozi Shang Yang Su Qin Sunzi Tu Weiming Wang Chong Wang Fuzhi Wang Yangming Xu Xing Xunzi Yang Zhu Zhang Yi Zhu Xi Zhuangzi Zou Yan

Concepts

Dào: Way Dé: Virtue Fǎ: Model Jiān ài: Universal Love Jing: Reverence Jìngzuo: Meditation Lĭ: Ritual propriety Li: Law Mìng: Mandate or fate Qì: Energy Qing: Essence Rén: Humaneness Shén: Spirit Si: Reflection Tǐ: Substance Tiān: Divine force Wú wéi: Nonaction Xiào: Filial piety Xin: Disposition or intuition Xing: Human nature Yì: Righteousness Yīnyáng: Interdependent opposites Yòng: Function Zhèngmíng: Rectification of names Zhì: Intention or will; Wisdom or cleverness Zìrán: Self-so or natural

Topics

Aesthetics Epistemology Ethics
Ethics
(Role ethics State consequentialism) Logic Metaphysics Political philosophy Social philosophy Theology

Regional schools

Lingnan Confucianism

v t e

Philosophy of language

Philosophers

Plato
Plato
(Cratylus) Gorgias Confucius Xunzi Aristotle Stoics Pyrrhonists Scholasticism Ibn Rushd Ibn Khaldun Thomas Hobbes Gottfried Wilhelm Leibniz Johann Herder Ludwig Noiré Wilhelm von Humboldt Fritz Mauthner Paul Ricœur Ferdinand de Saussure Gottlob Frege Franz Boas Paul Tillich Edward Sapir Leonard Bloomfield Zhuangzi Henri Bergson Lev Vygotsky Ludwig Wittgenstein

Philosophical Investigations Tractatus Logico-Philosophicus

Bertrand Russell Rudolf Carnap Jacques Derrida

Of Grammatology Limited Inc

Benjamin Lee Whorf Gustav Bergmann J. L. Austin Noam Chomsky Hans-Georg Gadamer Saul Kripke A. J. Ayer G. E. M. Anscombe Jaakko Hintikka Michael Dummett Donald Davidson Roger Gibson Paul Grice Gilbert Ryle P. F. Strawson Willard Van Orman Quine Hilary Putnam David Lewis John Searle Joxe Azurmendi Scott Soames Stephen Yablo John Hawthorne Stephen Neale Paul Watzlawick

Theories

Causal theory of reference Contrast theory of meaning Contrastivism Conventionalism Cratylism Deconstruction Descriptivist theory of names Direct reference theory Dramatism Expressivism Linguistic determinism Logical atomism Logical positivism Mediated reference theory Nominalism Non-cognitivism Phallogocentrism Quietism Relevance theory Semantic externalism Semantic holism Structuralism Supposition theory Symbiosism Theological noncognitivism Theory of descriptions Verification theory

Concepts

Ambiguity Linguistic relativity Meaning Language Truth-bearer Proposition Use–mention distinction Concept Categories Set Class Intension Logical form Metalanguage Mental representation Principle
Principle
of compositionality Property Sign Sense and reference Speech act Symbol Entity Sentence Statement more...

Related articles

Analytic philosophy Philosophy of information Philosophical logic Linguistics Pragmatics Rhetoric Semantics Formal semantics Semiotics

Category Task Force Discussion

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Ethics

Theories

Casuistry Consequentialism Deontology

Kantian ethics

Ethics
Ethics
of care Existentialist ethics Meta-ethics Particularism Pragmatic ethics Role ethics Virtue
Virtue
ethics

Concepts

Autonomy Axiology Belief Conscience Consent Equality Care Free will Good and evil Happiness Ideal Justice Morality Norm Freedom Principles Suffering
Suffering
or Pain Stewardship Sympathy Trust Value Virtue Wrong full index...

Philosophers

Laozi Plato Aristotle Diogenes Valluvar Cicero Confucius Augustine of Hippo Mencius Mozi Xunzi Thomas Aquinas Baruch Spinoza David Hume Immanuel Kant Georg W. F. Hegel Arthur Schopenhauer Jeremy Bentham John Stuart Mill Søren Kierkegaard Henry Sidgwick Friedrich Nietzsche G. E. Moore Karl Barth Paul Tillich Dietrich Bonhoeffer Philippa Foot John Rawls John Dewey Bernard Williams J. L. Mackie G. E. M. Anscombe William Frankena Alasdair MacIntyre R. M. Hare Peter Singer Derek Parfit Thomas Nagel Robert Merrihew Adams Charles Taylor Joxe Azurmendi Christine Korsgaard Martha Nussbaum more...

Applied ethics

Bioethics Business ethics Discourse ethics Engineering ethics Environmental ethics Legal ethics Media ethics Medical ethics Nursing ethics Professional ethics Sexual ethics Ethics
Ethics
of eating meat Ethics
Ethics
of technology

Related articles

Christian ethics Descriptive ethics Ethics
Ethics
in religion Evolutionary ethics Feminist ethics History of ethics Ideology Islamic ethics Jewish ethics Normative ethics Philosophy of law Political philosophy Population ethics Social philosophy

Portal Category

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Social and political philosophy

Pre-modern philosophers

Aquinas Aristotle Averroes Augustine Chanakya Cicero Confucius Al-Ghazali Han Fei Laozi Marsilius Mencius Mozi Muhammad Plato Shang Socrates Sun Tzu Thucydides

Modern philosophers

Bakunin Bentham Bonald Bosanquet Burke Comte Emerson Engels Fourier Franklin Grotius Hegel Hobbes Hume Jefferson Kant Kierkegaard Le Bon Le Play Leibniz Locke Machiavelli Maistre Malebranche Marx Mill Montesquieu Möser Nietzsche Paine Renan Rousseau Royce Sade Smith Spencer Spinoza Stirner Taine Thoreau Tocqueville Vivekananda Voltaire

20th–21th-century Philosophers

Ambedkar Arendt Aurobindo Aron Azurmendi Badiou Baudrillard Bauman Benoist Berlin Judith Butler Camus Chomsky De Beauvoir Debord Du Bois Durkheim Foucault Gandhi Gehlen Gentile Gramsci Habermas Hayek Heidegger Irigaray Kirk Kropotkin Lenin Luxemburg Mao Marcuse Maritain Michels Mises Negri Niebuhr Nozick Oakeshott Ortega Pareto Pettit Plamenatz Polanyi Popper Radhakrishnan Rand Rawls Rothbard Russell Santayana Sarkar Sartre Schmitt Searle Simonović Skinner Sombart Spann Spirito Strauss Sun Taylor Walzer Weber Žižek

Social theories

Ambedkarism Anarchism Authoritarianism Collectivism Communism Communitarianism Conflict theories Confucianism Consensus theory Conservatism Contractualism Cosmopolitanism Culturalism Fascism Feminist political theory Gandhism Individualism Legalism Liberalism Libertarianism Mohism National liberalism Republicanism Social constructionism Social constructivism Social Darwinism Social determinism Socialism Utilitarianism Vaisheshika

Concepts

Civil disobedience Democracy Four occupations Justice Law Mandate of Heaven Peace Property Revolution Rights Social contract Society War more...

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Jurisprudence Philosophy and economics Philosophy of education Philosophy of history Philosophy of love Philosophy of sex Philosophy of social science Political ethics Social epistemology

Category Portal Task Force

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Guqin
Guqin
(古琴)

Aesthetics Construction Contemporary players History Literature Notation Playing technique Popular culture Qinpu Schools Societies Strings Tuning Yaji

Melodies

Ao Ai Guangling San Hujia Shiba-pai Jieshi Diao Youlan Liu Shui Meihua Sannong Pingsha Luoyan Xiao Xiang Shuiyun Yangguan Sandie

Schools

Guangling Jiuyi Lingnan Mei'an Pucheng Shu Yushan Zhe Zhucheng

Societies

Jinyu Qin Society London Youlan Qin Society New York Qin Society North American Guqin
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Historical personages

Bo Ya Cai Yan Cai Yong Confucius Guo Chuwang Ruan Ji Emperor Song Huizong Xi Kang Zhu Quan

Players

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