The Importance Of Relationships

The Importance Of relationshipsTo erupt understand the agate line of acquaintances and their possible baffle of instability in the hierarchical structure of Confucian apparent horizon vagabond onwards by Nor service spellness Kutcher (2000), I examined iii sources discussed in this paper. In his clause The Confucian Concept of patch The Original Formulation, Scott Morton (1971) presents the general mentation of Confucian thought and explains the ideas and concept of man. To go into further detail, Donald Blakeleys (2008) Hearts in Agreement Zhuangzi on Dao Adept Friendship explores friendly relationship in some(prenominal) philosophies and defines experience according to the analecta giving readers a burst sympathy of friendship and its design in society. Finally, Arthur W. Hummels (1960) name titled The Art of social Relations in China emphasizes the importance of relationships in China and society, the affair of relationships in matchlesss maturity, emphasizing the importance of friendship on unmatcheds road to supremacy once he leaves the family nest. These obliges provide additional insight and understanding the lead of friendships in a mans maturity and growth process, emphasizing the need and extremity and importance of friendship, overall providing a bigger and clearer picture of friendship and its potential effects.The Importance of Relationships Its roles and ResponsibilitiesUpon reading Norman Kutchers (2000) article on friendships titled, The Fifth Relationship Dangerous Friendships in the Confucian Context, I was left with several questions. In Kutchers (2000) article, friendship was outlined and separated from the other relationships because of its uniqueness of its members and nature. He argues that friendship is an unst equal relationship that could potentially upset the hierarchy in subject and family relations (the other four relationships). However, his argument left me with several questions round the topic. I wa nted to be bust understand the role of the individualist and the concept of man in Confucian thought to see how this think to relationships and human conduct in these relationships. I also wanted to espouse and firmly traveling bag the ideas of relationships and friendships, in concomitant, its definition in Confucian terms. In addition, I also wanted to comprehend, in depth the importance of relationships in the growth and maturity of a man, whether friendship was something that was actually needed and mandatory or just something voluntary as Kutcher (2000) argued in his essay. These concerns led me to query on the history of Confucian thought, the concepts and its beliefs on relationships, and the importance and role friendships vie on growth and maturity. Through my research, I came across the stick withing three academic sources.The first article is titled The Confucian Concept of Man the original formulation about the formulation of man and the concept of man in Confuc ian thought by Scott Morton (1971). Morton begins by introducing the beginning of Chinese school of thought and their interest in the creation of an ethical framework for human conduct. In Chinese philosophy, especially Confucianism, it is difficult to differentiate between philosophy and ethics.The first question that Morton (1971) wants to answer is how Confucius views man. The first concept is that Man is incessantly considered as Man living inside of society. People are individuals, besides all individuals live in societies and relationships these societies, communities, whatever you want to call them subsist in a network of duties, obligations, and rights (Morton, 1971). Secondly, there is also a give tongue to hierarchy in Confucian thought as men in society are divided into two groups, the rulers and the ruled. And in conclusion, probably Confucius close to renowned contri thoion to Confucian thought, is the idea of Chun Tzu or noble. The noble man is born(p) nob le and this is shown through his actions.Morton (1971) continues to define moral character and the noble. Using translations principally from Legge and Waley, Morton (1971) suggests six groups of features and moral qualities that are substantial to the nobleman. The first is his resolution and firmness. The nobleman must be firm and decided. He is proud but non quarrelsome. He does not quit or give up on the right or the good focus. The second group of moral characteristics consists of mildness, modesty, and humility. In third place is a well-balanced character. This refers to not solitary(prenominal) a perfection of delicately balancing all previously mentioned moral characteristics but also refers to his human disembodied spirit and relationship as a whole, reciprocity. What one man does not want done to him, he must not do to others. He knows what to do and when to do it, his style and mannerisms are precise important in this balance of moral characteristics. The fourth is obedience the serviceman must be one in whom others scum bag trust. The fifth characteristic of the gentleman is his ability to admit to fault and imperfections. If he knows his mistake, he can correct it and perfect himself if a man lacks this characteristic, he will buy the farm the inferior man. Finally, the sixth and last moral characteristic is independence. What the Analects cockeyed by this is not his ability to be independent, but his ability to be separate and make up general moral qualifications, not a medical specialist or a tool trained for a specific purpose. The nobleman is one who is fit and able to do anything.According to Morton (1971), the man who is in the relationship must not only follow the rules and obligations of being in a specific relationship, but he must also be a nobleman in all guinea pigs. He must have the ability to determine and differentiate between the right and the wrong, and with resolution follow his path down the Good way. Every man has an important role to play, and depending on his situation, he should know the style with which he should perform in each.Though this article does not directly discuss relationships and Confucian thought on friendship, Morton (1971) helps to shed light on the philosophies of Confucian thought, in particular Mortons (1971) outline on human conduct and the nobleman according to the Analects, and provides substantial background information to help better understand the ideas put forth by Kutcher (2000). Mortons (1971) particular analysis and detail about the nobleman adds to Kutchers (2000) argument about friendship because it details the priorities about a man and the way he should act towards his rulers, his family, and his friends. This helps me to analyze the argument because I can better analyze and critique Kutchers (2000) argument.The second article is titled Hearts in Agreemtn Zhuangzi on Dao Adept Friendship by Donald N. Blakeley (2008). This article by Donald Blakeley (20 08) begins with an entre to friendship in the Daodejing and then continues to compare this thought to the friendship defined in the Analects in Confucian thought. An understanding of friendships and how they are viewed in detail will help us better understand Kutchers (2000) wind of friendship and how it connects and plays a role in hierarchy in Confucian China. Blakeley defines friendship (which is taken from the Daodejing) as a relationship where one accepts and recognizes the other and his qualifications people who are friends often share skills and expertise, and often times resembling thoughts and values.Throughout the article, Blakeley (2008) defines friendship and analyzes it from a Daoist perspective. It is not until later in the article that Blakeley observes friendship in the terms of Confucianism and Ren. According to Blakeley (2008), priority resides in cultivating the magnificence of a virtuous life as defined by congruous understanding of the cultural values of th e past (Blakeley 2008, p. 330). A ren person is civilised and guided by ceremony and rituals, li. This li is then grounded in dao, or the way, of relationships and society which all operate under Heaven. In terms of friendships, the Analects and the Mencius advise that friendships have the following traits. The first is that the relationships must be base on a particular value and similar perspectives. Befriend only the right persons and Cultivate friendship with the good. The second is that friendship requires trust and sincerity, faithfulness and honesty. Good friends are ones that are devoted to virtuous living, exemplary persons or sages. The third characteristic is that friendships must work and embrace the wider contexts of human universe (such as family, political, government, ruler-ruled settings). This relationship must work within the grand matrix of the world. The fourth is that friendships are voluntary. The fifth is that friendships are equal (otherwise, it would bel ong with other of the five relationships). The sixth characteristic of friendships is that they are ground on vernacular respect and reciprocity, which also falls within the action and behavior of the nobleman in the aforementioned article by Morton (1971). Finally, friendship is conditional. This is a relationship meant to enhance all other human relations and roles. If a friendship mistakenly affects your ability to perform your duties and obligations in another relationship, this would not be a good friendship and should be ended.Blakeley (2008) explores friendships in Chinese philosophy beginning with the Zhuangzi and then comparing that to the Analects. Through this analysis, we are able to better understand the context of friendship and how it is defined in the books and the philosophies of Confucius and other Chinese thought. By gaining an improved grasp on friendships in this context, will be able to have a more encompassing evaluation of Kutchers (2000) argument.The fina lly article that will be taken into consideration upon evaluation of Kutchers (2000) article is Artuher W. Hummels (1960) titled The Art of Social Relations in China. The Chinese believed that life was about relationships, and how one managed those relationships would determine his success in society. There were a total of five relationships the relationship of the ruler and the ruled, the father and son, the elder and young brothers, husband and wife, and friend and friend. In every relationship, there are obligations and duties, there are also right and privileges granted by one or the other in that relationship. Hummel (1960) then begins to discuss and introduce Mencius and Confucius philosophy on man and their natural goodness. Through this goodness is virtue, and the gentleman is one who is able to share and give virtue and goodness to all. Hummel (1960) then also discusses the Confucian gentleman. The Confucian gentleman is one who has manners and is style and proper he knows the situation and understands the accurate manners and performance in each. Human conduct, thus, became a large part of Confucian thought and consequently, Chinese thought. In his article Hummel (1960) states that is a mistake to think of Confucian ethics as a code, rule, or law. Instead, they are mere suggestions and persuasions, techniques used and highly prized in the Confucian world. Suggestion is the power to share and allow others to discover ideas almost by themselves. The gentleman and the loved man is one who is humble and large-minded. It is the ability to shake off small failings and care about the more important things and more square things it is the ability to differentiate between the small and the large things in life.In this article, we are given a bigger and greater practical view on how relationships are managed and should be managed according to Confucian thought. Friendships, specifically, should be looked at to help develop and cultivate virtue. According to Hummel (1960), one must be able to relate to those with virtue, and be able to maintain friendships throughout ones life. It is important to surround yourself with those who are better able to help you in the case of something happening. The Chinese place great importance on friendships because it is through friendships that one is better able to advance. The man who grows up and becomes a self-made man will be a lonely man in the issue of some unfortunate events, he will still be alone, with no one to help him along the way.Understanding friendships through Hummels (1960) analysis helps better evaluate Kutchers (2000) assumptions about friendship and the importance and need of friendship in a persons maturity, according to Confucian thought. This idea complements Blakeleys (2008) analysis of friendship based on Confucian texts such as the Analects. Blakeleys more detailed analysis on friendship thus helps us better understand friendship and its roles in society and to the individ ual in their maturity and growth. Finally, both of these ease up to a better understanding of Confucian thought presented by Morton (1971). Mortons (1971) first appearance on Confucian thought and values, along with Blakeleys detailed analysis of friendship based on Confucian texts, together with the concept that relationships are the most important aspect according to Confucian thought allows us to grasp and better evaluate Kutchers (2000) argument on friendship and its role and effects in society and its members.