• 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.

• Because his vision of personal and social perfections was framed as a revival of the ordered society of earlier times, 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.

• [citation needed] One of his teachings was a variant of the Golden Rule, sometimes called the “Silver Rule” owing to its negative form: Zi Gong [a disciple] asked: “Is there
  any one word that could guide a person throughout life?”

• [46] Confucius disapproved the use of a violent revolution by principle, even though the Ji family dominated the Lu state by force for generations and had exiled the previous
  duke.

• [68] These efforts spread Confucian ideals to students who then became officials in many of the royal courts in China, thereby giving Confucianism the first wide-scale test
  of its dogma.

• [citation needed] Confucius looked nostalgically upon earlier days, and urged the Chinese, particularly those with political power, to model themselves on earlier examples.

• Lau) By not asking about the horses, Confucius demonstrates that the sage values human beings over property (which animals seem to represent in this example); readers are
  led to reflect on whether their response would follow Confucius’s and to pursue self-improvement if it would not have.

• [43] By then, 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.

• [80] 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.

• 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.

• 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.

• [citation needed] While Confucius supported the idea of government ruling by a virtuous king, his ideas contained a number of elements to limit the power of rulers.

• [45] Earlier, Gongshan had approached Confucius to join him, which Confucius considered as he wanted the opportunity to put his principles into practice but he gave up on
  the idea in the end.

• As 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 religion, which gained acceptance during the Southern and Northern Dynasties era.

• [53] Thus, Confucius could not achieve the idealistic reforms that he wanted including restoration of the legitimate rule of the duke.

• Modern historians view Zhu Xi as having created something rather different and call his way of thinking Neo-Confucianism.

• [55] Exile Map showing the journey of Confucius to various states between 497 BCE and 484 BCE The Shiji stated that the neighboring Qi state was worried that Lu was becoming
  too powerful while Confucius was involved in the government of the Lu state.

• [citation needed] Two of Confucius’s most famous later followers emphasized radically different aspects of his teachings.

• Soon after, the duke neglected to send to Confucius a portion of the sacrificial meat that was his due according to custom, and Confucius seized upon this pretext to leave
  both his post and the Lu state.

• [citation needed] During his return, Confucius sometimes acted as an advisor to several government officials in Lu, including Ji Kangzi, on matters including governance and
  crime.

• When the Confucian advisers pressed their point, Li Si had many Confucian scholars killed and their books burned—considered a huge blow to the philosophy and Chinese scholarship.

• 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).

• 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 was serving.

• [citation needed] 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.

• [62] Politics Confucius’s political thought is based upon his ethical thought.

• [24] Confucius considered himself a transmitter for the values of earlier periods which he claimed had been abandoned in his time.

• [citation needed] A disagreement between these two political philosophies came to a head in 223 BCE when the Qin state conquered all of China.

• His “courtesy name”, a capping (guan) given at his coming of age ceremony,[27] and by which he would have been known to all but his older family members, was Zhongni, the
  “Zhòng” indicating that he was the second son in his family.

• [59] The 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.

• [45] The situation may have been in favor for Confucius as this likely made it possible for Confucius and his disciples to convince the aristocratic families to dismantle
  the fortifications of their cities.

• [citation needed] Philosophy Although 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.

• [77] Confucius considered his students’ personal background irrelevant, and accepted noblemen, commoners, and even former criminals such as Yan Zhuoju and Gongye Chang.

• Under Wudi, the works of Confucius were made the official imperial philosophy and required reading for civil service examinations in 140 BCE which was continued nearly unbroken
  until the end of the 19th century.

• [80] As a likely consequence, it was after this that the first disciples of Confucius were appointed to government positions.

• [78] Under Confucius’s teachings, the disciples became well learned in the principles and methods of government.

• [82] Even though the Ji family had practices with which Confucius disagreed and disapproved, they nonetheless gave Confucius’s disciples many opportunities for employm

• [26][28] Life Early life Lu can be seen in China’s northeast.

• [38] Qiguan and Confucius later had two daughters together, one of whom is thought to have died as a child and one was named Kong Jiao.

• 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.

• Some believed that lǐ originated from the heavens, but Confucius stressed the development of lǐ through the actions of sage leaders in human history.

• [47] 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.

• [81] By the time Confucius was 50 years old, the Ji family had consolidated their power in the Lu state over the ruling ducal house.

• Born: Kǒng Qiū, c. 551 BCE, Zou, State of Lu, (modern-day Nanxin [zh], Qufu, Shandong, China); Died: c. 479 BCE (aged 71–72), Si River, State of Lu; Resting place: Cemetery
  of Confucius, State of Lu; Spouse: Lady Qiguan; Children: Kong Li (son), Kong Jiao (daughter); Family: Shuliang He (father), Yan Zhengzai (mother); Era: Hundred Schools of Thought, (Ancient philosophy); Region: Chinese philosophy; School:
  Confucianism; Notable students: Yan Hui, Zengzi, Disciples of Confucius; Main interests: Ethics, education, music,[1] poetry,[2] political philosophy, Social philosophy; Notable ideas: Confucianism, Golden Rule; Chinese name: Hanyu Pinyin:
  Kǒngzǐ; Literal meaning: “Master Kǒng”; Kong Qiu: Hanyu Pinyin: Kǒng Qiū Name The name “Confucius” is a Latinized form of the Mandarin Chinese Kǒng Fūzǐ (“Master Kong”), and was coined in the late 16th century by the early Jesuit missionaries
  to China.

• [citation needed] 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.

• [51] 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.

• A good example is found in this famous anecdote: When the stables were burnt down, on returning from court Confucius said, “Was anyone hurt?”

• 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.

• Confucius believed in ruling by example, if you lead correctly, orders by force or punishment are not necessary.

• [46] 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.

• [70][72] In the modern era Confucian movements, such as New Confucianism, still exist, but during the Cultural Revolution, Confucianism was frequently attacked by leading
  figures in the Chinese Communist Party.

• [citation needed] The Confucian theory of ethics as exemplified in lǐ 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.

• Confucius’s moral system was based upon empathy and understanding others, rather than divinely ordained rules.

• [80] He often engaged in discussion and debate with his students and gave high importance to their studies in history, poetry, and ritual.

• [54] He had made powerful enemies within the state, especially with Viscount Ji Huan, due to his successes so far.

• Rites serve as the starting point for each individual and that these sacred social functions allow each person’s human nature to be harmonious with reality.

• [75] Disciples Main article: Disciples of Confucius Zengzi (right) kneeling before Confucius (center), as depicted in a painting from the Illustrations of the Classic of Filial
  Piety, Song dynasty Confucius began teaching after he turned 30, and taught more than 3,000 students in his life, about 70 of whom were considered outstanding.

• [57] 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.

• His disciples and the early Confucian community they formed became the most influential intellectual force in the Warring States period.

• 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 conforming with canonical standards
  of ceremony.

• 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.

• After the collapse of Qin and the victory of Han over Chu, Confucius’s thoughts received official sanction in the new government.

• Confucianism was part of the Chinese social fabric and way of life; to Confucians, everyday life was the arena of religion.

• “[65] Legacy 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.

• [64] In the Analects, Confucius described the importance of the art in the development of society:[65] The Master said, “My children, why do you not study the Book of Poetry?

• [71] It is thought that such works had considerable importance on European thinkers of the period, particularly among the Deists and other philosophical groups of the Enlightenment
  who were interested by the integration of the system of morality of Confucius into Western civilization.

• [41] Political career In Confucius’s time, the state of Lu was headed by a ruling ducal house.

• 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.”

• [citation needed] 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.

• 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.

• He puts the greatest emphasis on the importance of study, and it is the Chinese character for study that opens the text.

• [44] Thus, that year (501 BCE), Confucius came to be appointed to the minor position of governor of a town.

• [33][34][35][36] Traditional accounts of Confucius’s life relate that Kong He’s grandfather had migrated the family from Song to Lu.

 

Works Cited

[‘Kirkendall, Jensen Armstrong (2017-12-14). “The Well-Ordered Heart: Confucius on Harmony, Music, and Ritual” (PDF). Archived (PDF) from the original on 2021-04-13. Retrieved 2021-04-13.
2. ^ Cai, Zong-qi (July 1999). “In Quest of Harmony: Plato and
Confucius on Poetry”. Philosophy East and West. 49 (3): 317–345. doi:10.2307/1399898. JSTOR 1399898. Archived from the original on 2021-06-01. Retrieved 2021-04-13.
3. ^ Fung 2008, p. 163.
4. ^ Allinson, Robert E. (December 1998). “Complementarity
as a Model for Eastwest Integrative Philosophy”.
5. ^ Christianity and Confucianism: Culture, Faith and Politics. London, United Kingdom: Bloomsbury Publishing. 2020. p. 382. ISBN 9780567657688. Archived from the original on 2021-08-09. Retrieved
2021-05-03.
6. ^ Holton, Gerald (June 1986). “Niels Bohr and the Integrity of Science: Integrity in science involves not merely the avoidance of dishonorable behavior but also some principles of action that are exemplified in the life and work of
Niels Bohr”. American Scientist. 74 (3): 237–243. JSTOR 27854096. Archived from the original on 2021-08-09. Retrieved 2021-04-12.
7. ^ Wang, Dave. “Benjamin Franklin and China” (PDF). Archived (PDF) from the original on 2021-04-11. Retrieved 2021-04-11.
8. ^
Hornung, Alfred (November 2018). “Confucius and Benjamin Franklin: Chinese Ideas in the Foundation of the United States”. Archived from the original on 2021-04-11. Retrieved 2021-04-11.
9. ^ “Confucius and Benjamin Franklin” (PDF). 2017-04-28. Archived
(PDF) from the original on 2021-07-25. Retrieved 2021-04-11.
10. ^ “Ginsberg and China”. 9 September 2017. Archived from the original on 12 April 2021. Retrieved 12 April 2021.
11. ^ Jackson, Brian (September 2010). “Modernist Looking: Surreal
Impressions in the Poetry of Allen Ginsberg”. Texas Studies in Literature and Language. 52 (3): 298–323. doi:10.1353/tsl.2010.0003. JSTOR 40928069. S2CID 162063608. Archived from the original on 2021-08-09. Retrieved 2021-04-12.
12. ^ Chan, Tsz
Shan (January 2011). “Visions of Enlightenment: Aspects of Buddhism in Jack Kerouac, Allen Ginsberg and Gary Snyder” (PDF). Archived from the original (PDF) on 2021-04-12. Retrieved 2021-04-12.
13. ^ Burstein, Andrew (October 2007). “Review: Jefferson
in Confucian Relief”. William and Mary Quarterly. JSTOR 25096753. Archived from the original on 2021-08-09. Retrieved 2021-04-12.
14. ^ “Confucius influenced America’s founding fathers: scholar”. 2017-09-26. Archived from the original on 2021-08-09.
Retrieved 2021-04-12.
15. ^ Thompson, Kirill (October 2015). “Traditional Chinese Concepts and 17th–18th Century Enlightenment Ideals: Reflections on the IHS Conference on Freedom, Equality, Democracy, and the Rise of Market Economy, October 2015”.
Archived from the original on 2021-04-12. Retrieved 2021-01-01.
16. ^ Warburton, William (1779). “The works of Alexander Pope … With notes by Dr. Warburton, and ilustrations on steel by eminent artists. From designs by Weigall, Heath, & others”.
Archived from the original on 2022-01-21. Retrieved 2021-04-11.
17. ^ Feng, Dong (December 2008). “The Great Harmony: An Essay on Man and Confucianism” (PDF). Archived (PDF) from the original on 2021-04-11. Retrieved 2021-04-11.
18. ^ Danton,
George (November 1943). “Schiller and Confucius”. The German Quarterly. 16 (4): 173–182. doi:10.2307/400763. JSTOR 400763. Archived from the original on 2021-08-09. Retrieved 2021-04-12.
19. ^ Schiller, Friedrich (2010-11-18). “Proverbs of Confucius”.
The Open Court. 1905 (5). Archived from the original on 2021-04-12. Retrieved 2021-04-12.
20. ^ Von Schiller, Johann Christian Friedrich. “Proverbs of Confucius”.[permanent dead link]
21. ^ “China, the Confucian Ideal, and the European Age of
Enlightenment” (PDF). December 1983. Archived (PDF) from the original on 2021-04-10. Retrieved 2021-04-10.
22. ^ Rowbotham, Arnold H. (December 1932). “Voltaire, Sinophile”. PMLA. 47 (4): 1050–1065. doi:10.2307/457929. JSTOR 457929. S2CID 251028175.
Archived from the original on 2021-05-03. Retrieved 2021-04-10.
23. ^ Bailey, Paul (2002-07-19). “Voltaire and Confucius: French attitudes towards China in the early twentieth century”. History of European Ideas. 14 (6): 817–837. doi:10.1016/0191-6599(92)90168-C.
Archived from the original on 2021-04-10. Retrieved 2021-04-10.
24. ^ “The Life and Significance of Confucius”. www.sjsu.edu. Archived from the original on 2019-12-27. Retrieved 2017-09-27.
25. ^ “Confucianism”. World History Encyclopedia. Archived
from the original on 2021-04-17. Retrieved 2020-11-04.
26. ^ Jump up to:a b Nivison 1999, p. 752.
27. ^ Hunter 2017, p. 50.
28. ^ Wilkinson 2015, p. 133.
29. ^ Hugan, Yong (2013). Confucius: A Guide for the Perplexed. A&C Black. p. 3. ISBN
978-1-4411-9653-8. Archived from the original on 2017-04-16.
30. ^ Jump up to:a b Creel 1949, p. 25.
31. ^ Rainey 2010, p. 16.
32. ^ Legge 1887, p. 260.
33. ^ Legge 1887, p. 259.
34. ^ Yao 1997, p. 29.
35. ^ Yao 2000, p. 23.
36. ^ Rainey
2010, p. 66.
37. ^ Creel 1949, p. 26.
38. ^ Jump up to:a b c d Huang, Yong (2013). Confucius: A Guide for the Perplexed. A&C Black. p. 4. ISBN 978-1-4411-9653-8. Archived from the original on April 19, 2021. Retrieved August 12, 2015.
39. ^
Schuman, Michael (2015). Confucius: And the World He Created. Basic Books. ISBN 978-0-465-04057-5. Archived from the original on 2017-04-16.
40. ^ Huang, Yong (2013). Confucius: A Guide for the Perplexed. A&C Black. pp. 4–5. ISBN 978-1-4411-9653-8.
Archived from the original on 2017-04-16.
41. ^ Jump up to:a b Burgan, Michael (2008). Confucius: Chinese Philosopher and Teacher. Capstone. p. 23. ISBN 978-0-7565-3832-3. Archived from the original on April 16, 2017. Retrieved August 12, 2015.
42. ^
Dubs 1946, pp. 274–275.
43. ^ Jump up to:a b c d Dubs 1946, p. 275.
44. ^ Jump up to:a b c Dubs 1946, pp. 275–276.
45. ^ Jump up to:a b c d e f g h i Dubs 1946, p. 277.
46. ^ Jump up to:a b c Creel 1949, pp. 35–36.
47. ^ Jump up to:a b Dubs
1946, pp. 277–278.
48. ^ Jump up to:a b Creel 1949, p. 35.
49. ^ Jump up to:a b Dubs 1946, p. 278.
50. ^ Dubs 1946, pp. 278–279.
51. ^ Jump up to:a b c d e f g Dubs 1946, p. 279.
52. ^ Jump up to:a b c d e Chin 2007, 30.
53. ^ Dubs 1946,
p. 280.
54. ^ Dubs 1946, pp. 280–281.
55. ^ Jump up to:a b Dubs 1946, 281.
56. ^ Riegel 1986, p. 13.
57. ^ Jump up to:a b Nylan & Wilson 2010, p. 17.
58. ^ “Ancient China: Confucius Biography”. www.ducksters.com. Retrieved 2022-06-17.
59. ^
Jump up to:a b Huang, Yong (2013). Confucius: A Guide for the Perplexed. A&C Black. pp. 27–28. ISBN 978-1-4411-9653-8. Archived from the original on June 5, 2021. Retrieved August 13, 2015.
60. ^ Centre, UNESCO World Heritage. “Temple and Cemetery
of Confucius and the Kong Family Mansion in Qufu”. UNESCO World Heritage Centre. Archived from the original on 2019-11-19. Retrieved 2019-11-25.
61. ^ Berger, Peter (February 15, 2012). “Is Confucianism a Religion?”. The American Interest. Archived
from the original on August 17, 2015. Retrieved August 13, 2015.
62. ^ Jump up to:a b Bonevac & Phillips 2009, 40.
63. ^ Violatti, Cristian (August 31, 2013). “Confucianism”. World History Encyclopedia. Archived from the original on August 18,
2015. Retrieved August 17, 2015.
64. ^ Davis, Albert Richard, ed. (1970), The Penguin Book of Chinese Verse, Baltimore: Penguin Books
65. ^ Jump up to:a b “Confucius, The Analects – 17”. 1901-12-13. Archived from the original on 2021-04-13. Retrieved
2021-04-13.
66. ^ Knechtges & Shih 2010, p. 645.
67. ^ Kim & Csikszentmihalyi 2010, p. 25.
68. ^ Ames, Roger T. and David L. Hall (2001). Focusing the Familiar: A Translation and Philosophical Interpretation of the Zhongyong. University of Hawaii
Press. p. 132. ISBN 978-0-8248-2460-0.
69. ^ Intorcetta, Prospero; et al., eds. (1687), Confucius Sinarum Philosophus, sive, Scientia Sinensis Latine Exposita [Confucius, Philosopher of the Chinese, or, Chinese Knowledge Explained in Latin], Paris:
Daniel Horthemels. (in Latin)
70. ^ Jump up to:a b Parker 1977, 25.
71. ^ Noël, François, ed. (1711), Sinensis Imperii Libri Classici Sex [The Six Classic Books of the Chinese Empire], Prague: Charles-Ferdinand University Press, archived from
the original on 2020-07-14, retrieved 2020-05-13. (in Latin)
72. ^ Hobson 2004, pp. 194–195.
73. ^ Lin, Shen-yu (2005). “The Tibetan Image of Confucius” (PDF). Revue d’Études Tibétaines (12): 105–129. Archived from the original (PDF) on 13 September
2017.
74. ^ Ahmad n.d., online.
75. ^ IAU Minor Planet Center Archived 2022-01-21 at the Wayback Machine. International Astronomical Union Minor Planet Center. Accessed 12 September 2018.
76. ^ Shen 2013, p. 86.
77. ^ Jump up to:a b c d Shen
2013, p. 87.
78. ^ Jump up to:a b c Creel 1949, p. 30.
79. ^ Shen 2013, p. 88.
80. ^ Jump up to:a b c d e f g Creel 1949, p. 32.
81. ^ Creel 1949, p. 31.
82. ^ Jump up to:a b Creel 1949, p. 33.
83. ^ Creel 1949, pp. 32–33.
84. ^ Zhuangzi,
“External Things”. Chinese original: 「老萊子之弟子出薪，遇仲尼，反以告曰： 『有人於彼，修上而趨下，末僂而後耳，視若營四海，不知其誰氏之子。 』老萊子曰：『 是丘也，召而來！』」. Burton Watson’s translation: “A disciple of Lao Lai-tzu was out gathering firewood when he happened to meet Confucius. He returned and reported,
‘There’s a man over there with a long body and short legs, his back a little humped and his ears set way back, who looks as though he were trying to attend to everything within the four seas. I don’t know who it can be.’ Lao Lai-tzu said, ‘That’s
Kung Ch’iu. Tell him to come over here!'”
85. ^ “Confucius depicted on mirror”. The Institute of Archaeology, Chinese Academy of Social Sciences. Archived from the original on 22 February 2017. Retrieved 22 February 2017.
86. ^ “US Supreme Court
Courtroom Friezes” (PDF). Archived (PDF) from the original on 13 July 2019. Retrieved 19 February 2019.
87. ^ Dunbar, Jon. “Sungkyunkwan Confucian Ceremony”. RASKB. Royal Asiatic Society Korea Branch. Archived from the original on 18 April 2015.
Retrieved 8 April 2015.
88. ^ “Descendants and Portraits of Confucius in the Early Southern Song” (PDF). Archived from the original (PDF) on 2016-09-13. Retrieved 2016-05-03.
89. ^ Banning, B. Paul. “AAS Abstracts: China Session 45”. aas2.asian-studies.org.
Archived from the original on 2016-10-06.
90. ^ “On Sacred Grounds: The Material Culture and Ritual Formation of the Confucian Temple in Late Imperial China”. Association for Asian Studies. Archived from the original on 2015-03-18. Retrieved 2014-08-05.
91. ^
“The Ritual Formation of Confucian Orthodoxy and the Descendants of the Sage”. ResearchGate. Archived from the original on 2018-10-25. Retrieved 2016-05-03.
92. ^ Wilson, Thomas A. “Cult of Confucius”. academics.hamilton.edu. Archived from the original
on 2016-03-18. Retrieved 2016-05-03.
93. ^ “Quzhou City Guides”. China TEFL Network. Archived from the original on 2016-03-04.
94. ^ “Confucius Anniversary Celebrated”. China Internet Information Center. Archived from the original on 2015-09-14.
95. ^
Jansen, Klein & Meyer 2014, pp. 187–188.
96. ^ “Confucius Anniversary Celebrated”. China Daily. September 29, 2006. Archived from the original on September 14, 2015.
97. ^ Thomas A. Wilson (2002). On Sacred Grounds: Culture, Society, Politics,
and the Formation of the Cult of Confucius. Harvard University Asia Center. pp. 69, 315. ISBN 978-0-674-00961-5. Archived from the original on 2021-08-09. Retrieved 2016-04-21.
98. ^ Jansen, Klein & Meyer 2014, p. 188.
99. ^ Jansen, Klein & Meyer
2014, p. 189.
100. ^ Due to a naming taboo regarding the birth name of the fourth king of Goryeo Gwangjong, born “Wang So” (Korean: 왕소; Hanja: 王昭).
101. ^ “Descendants of Confucius in South Korea Seek Roots in Quzhou”. Quzhou.China. 2014-05-19.
Archived from the original on 2015-02-04. Retrieved February 4, 2015.
102. ^ Doosan Encyclopedia 공 孔. Doosan Encyclopedia. Archived from the original on 2022-01-21. Retrieved 2017-10-20.
103. ^ Jump up to:a b Kong, Ke & Roberts 1988.[page needed]
104. ^
Bacon, James (April 21, 1962). “Debra Paget Weds Oilman, Nephew of Madame Chiang”. Independent. Long Beach, California. p. 11. Archived from the original on June 13, 2015. Retrieved June 11, 2015 – via Newspapers.com.
105. ^ China Economic Net 2009,
online.
106. ^ Jump up to:a b c Yan 2008, online.
107. ^ Jing, Jun (1998). The Temple of Memories: History, Power, and Morality in a Chinese Village. Stanford University Press. p. 26. ISBN 978-0-8047-6492-6. Archived from the original on 2015-10-17.
108. ^
Zhou, Jing. “New Confucius Genealogy out next year”. china.org.cn. Archived from the original on 2016-10-10. Retrieved 2010-06-28.
109. ^ “孔子后裔中有14个少数民族 有宗教信仰也传承家风 – 文化 – 人民网”. People’s Daily. Archived from the original on 2016-08-19.
110. ^
李典典. “孔子後裔有14個少數民族 外籍後裔首次入家譜_台灣網”. big5.taiwan.cn. Archived from the original on 2016-10-06.
111. ^ “西北生活着孔子回族后裔 – 文化 – 人民网”. People’s Daily. Archived from the original on 2016-04-09.
112. ^ “孔子后裔有回族 – 地方 – 人民网”. People’s Daily. Archived from
the original on 2016-08-28. Retrieved 2016-03-29.
113. ^ rmhb.com.cn ([permanent dead link])
114. ^ Ministry of Commerce of the PRC 2006, online.
115. ^ “DNA Testing Adopted to Identify Confucius Descendants”. China Internet Information Center.
19 June 2006. Archived from the original on 12 January 2012. Retrieved 31 May 2009.
116. ^ Jump up to:a b Qiu 2008, online.
117. ^ Bandao 2007, online.
118. ^ Chen, Stephen (13 November 2013). “Study finds single bloodline among self-claimed
Confucius descendants”. South China Morning Post. Archived from the original on 3 April 2015.
119. ^ Jump up to:a b Zhou 2008, online.
120. ^ China Daily 2007, online.
2. Ahmad, Mirza Tahir (n.d.). “Confucianism”. Ahmadiyya Muslim Community.
Archived from the original on 3 October 2012. Retrieved 7 November 2010.
3. Bonevac, Daniel; Phillips, Stephen (2009). Introduction to world philosophy. New York: Oxford University Press. ISBN 978-0-19-515231-9.
4. Creel, H. G. (1949). Confucius:
The Man and the Myth. New York: John Day Company.
5. Dubs, Homer H. (1946). “The political career of Confucius”. Journal of the American Oriental Society. 66 (4): 273–282. doi:10.2307/596405. JSTOR 596405.
6. Hobson, John M. (2004). The Eastern
origins of Western civilisation (Reprinted ed.). Cambridge: Cambridge University Press. ISBN 978-0-521-54724-6.
7. Chin, Ann-ping (2007). The Authentic Confucius: A Life of Thought and Politics. New York: Scribner. ISBN 978-0-7432-4618-7.
8. “Confucius
Descendants Say DNA Testing Plan Lacks Wisdom”. Bandao. 21 August 2007. Archived from the original on 7 July 2011.
9. “Confucius Family Tree to Record Female Kin”. China Daily. 2 February 2007. Archived from the original on 2 June 2013. Retrieved
30 May 2009.
10. “Confucius’ Family Tree Recorded Biggest”. China Daily. 24 September 2009. Archived from the original on 24 October 2012. Retrieved 24 September 2009.
11. Hunter, Michael (2017). Confucius Beyond the Analects. BRILL. ISBN 978-9-004-33902-6.
Archived from the original on 2021-08-09. Retrieved 2021-04-09.
12. Karlgren, Bernhard (1972) [1923]. Analytic Dictionary of Chinese and Sino-Japanese. Dover Books.
13. “Confucius family tree revision ends with 2 mln descendants”. China Economic
Net. 4 January 2009. Archived from the original on 1 November 2012. Retrieved 30 May 2009.
14. Kim, Tae Hyun; Csikszentmihalyi, Mark (2010). “Chapter 2”. In Olberding, Amy (ed.). Dao Companion to the Analects. Springer. pp. 21–36. ISBN 978-94-007-7112-3.
Archived from the original on 2019-12-25. Retrieved 2018-10-27.
15. Knechtges, David R.; Shih, Hsiang-ling (2010). “Lunyu 論語”. In Knechtges, David R.; Chang, Taiping (eds.). Ancient and Early Medieval Chinese Literature: A Reference Guide, Part
One. Leiden: Brill. pp. 645–650. ISBN 978-90-04-19127-3. Archived from the original on 2021-06-20. Retrieved 2018-10-27.
16. Fung, Yiu-ming (2008). “Problematizing Contemporary Confucianism in East Asia”. In Richey, Jeffrey (ed.). Teaching Confucianism.
Oxford University Press. ISBN 978-0-19-804256-3. Archived from the original on 2021-04-15. Retrieved 2021-02-21.
17. Hutton, Eric L. (11 June 2019) [26 May 2016]. “Confucius”. Oxford Bibliographies: Philosophy. Oxford: Oxford University Press. doi:10.1093/OBO/9780195396577-0290.
(subscription required)
18. Jansen, Thomas; Klein, Thoralf; Meyer, Christian (2014). Globalization and the Making of Religious Modernity in China: Transnational Religions, Local Agents, and the Study of Religion, 1800–Present. Brill. ISBN 978-90-04-27151-7.
Archived from the original on 2021-10-25. Retrieved 2016-04-21.
19. Kong, Demao; Ke, Lan; Roberts, Rosemary (1988). The house of Confucius (Translated ed.). London: Hodder & Stoughton. ISBN 978-0-340-41279-4.
20. Legge, James (1887), “Confucius”,
Encyclopaedia Britannica, 9th ed., Vol. VI, pp. 258–265.
21. “DNA test to clear up Confucius confusion”. Ministry of Commerce of the People’s Republic of China. 18 June 2006. Archived from the original on 7 July 2011. Retrieved 31 May 2009.
22. Nivison,
David Shepherd (1999). “The Classical Philosophical Writings – Confucius”. In Loewe, Michael; Shaughnessy, Edward (eds.). The Cambridge History of Ancient China. Cambridge: Cambridge University Press. pp. 752–759. ISBN 978-0-521-47030-8.
23. Nylan,
Michael; Wilson, Thomas A. (2010). Lives of Confucius: Civilization’s Greatest Sage through the Ages. ISBN 978-0-385-51069-1.
24. Parker, John (1977). Windows into China: The Jesuits and their books, 1580–1730. Boston: Trustees of the Public Library
of the City of Boston. ISBN 978-0-89073-050-8.
25. Phan, Peter C. (2012). “Catholicism and Confucianism: An intercultural and interreligious dialogue”. Catholicism and interreligious dialogue. New York: Oxford University Press. ISBN 978-0-19-982787-9.
26. Rainey,
Lee Dian (2010). Confucius & Confucianism: The essentials. Oxford: Wiley-Blackwell. ISBN 978-1-4051-8841-8.
27. Richey, Jeffrey L. (28 August 2018). “Confucius”. Oxford Bibliographies: Chinese Studies. Oxford: Oxford University Press. doi:10.1093/OBO/9780199920082-0163.
(subscription required)
28. Riegel, Jeffrey K. (1986). “Poetry and the legend of Confucius’s exile”. Journal of the American Oriental Society. 106 (1): 13–22. doi:10.2307/602359. JSTOR 602359.
29. Riegel, Jeffrey (2012). “Confucius”. The Stanford
Encyclopedia of Philosophy. Stanford University. Archived from the original on 2013-12-02. Retrieved 2012-03-25.
30. Qiu, Jane (13 August 2008). “Inheriting Confucius”. Seed Magazine. Archived from the original on 22 July 2009. Retrieved 31 May
2009.
31. Shen, Vincent (2013). Dao Companion to Classical Confucian Philosophy. Springer. ISBN 978-90-481-2936-2. Archived from the original on 2019-10-11. Retrieved 2018-12-04.
32. Wilkinson, Endymion (2015). Chinese History: A New Manual (4th
ed.). Cambridge, Mass.: Harvard University Asia Center. ISBN 978-0-674-08846-7.
33. Yan, Liang (16 February 2008). “Updated Confucius family tree has two million members”. Xinhua. Archived from the original on 22 October 2012. Retrieved 30 May 2009.
34. Yao,
Xinzhong (1997). Confucianism and Christianity: A Comparative Study of Jen and Agape. Brighton: Sussex Academic Press. ISBN 978-1-898723-76-9. Archived from the original on 2020-10-21. Retrieved 2015-11-07.
35. Yao, Xinzhong (2000). An Introduction
to Confucianism. Cambridge: Cambridge University Press. ISBN 978-0-521-64430-3. Archived from the original on 2020-07-29. Retrieved 2015-11-07.
36. Zhou, Jing (31 October 2008). “New Confucius Genealogy out next year”. China Internet Information
Center. Archived from the original on 3 November 2008. Retrieved 1 November 2008.
Photo credit: https://www.flickr.com/photos/parisharing/8035908422/’]