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aid 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 21 24 when his mother died confucius aged 23 is said to have mourned for three years as was the tradition 24 political career in confucius s time the state of lu was headed by a ruling ducal house 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 bce 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 bce the three hereditary families had succeeded in expelling yang hu from lu 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 thus that year 501 bce confucius came to be appointed to the minor position of governor of a town eventually he rose to the position of minister of crime 25 the xunzi says that once assuming the post confucius ordered the execution of shaozheng mao another lu state official and scholar whose lectures attracted the three thousand disciples several times except yan hui shaozheng mao was accused of five crimes each worth execution including concealed evilness stubborn abnormality eloquent duplicity erudition in bizarre facts and generosity to evildoers 26 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 relied solely on diplomacy as he had no military authority himself in 500 bce 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 state of qi 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 eventually after a year and a half 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 bce 27 a western han 202 bce 9 ce fresco depicting confucius and laozi from a tomb of dongping county shandong soon thereafter gongshan furao a retainer of the ji family revolted and took control of the forces at bi he immediately launched an attack and entered the capital lu 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 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 creel 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 however dubs 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 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 28 during the revolt by gongshan zhong you had managed to keep the duke and the three viscounts together at the court zhong you was one of the disciples of confucius and confucius had arranged for him to be given the position of governor by the ji family when 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 thereafter the heads of the three families and the duke retreated to the ji s palace complex and ascended the wuzi terrace confucius ordered two officers to lead an assault against the rebels 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 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 29 the attackers retreated after realizing that they would have to become rebels against the state and their lord through confucius 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 suggests that the incident brought to light confucius 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 the zuo zhuan recalls that the governor advised against razing the walls to the ground as he said that it made cheng vulnerable to qi and cause the destruction of the meng family 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 31 later in 498 bce duke ding of lu 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 thus confucius could not achieve the idealistic reforms that he wanted including restoration of the legitimate rule of the duke he had made powerful enemies within the state especially with viscount ji huan due to his successes so far according to accounts in the zuo zhuan and the records of the grand historian confucius departed his homeland in 497 bce after his support for the failed attempt of dismantling the fortified city walls of the powerful ji meng and shu families 32 he left the state of lu without resigning remaining in self exile and unable to return as long as viscount ji huan was alive 33 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 34 according to this account qi decided to sabotage lu s reforms by sending 100 good horses and 80 dancing girls to the duke of lu 34 the duke indulged himself in pleasure and did not attend to official duties for three days 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 confucius therefore waited for the duke to make a lesser mistake 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 after confucius s resignation he travelled around the principality states of north east and central 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 35 return home tomb of confucius in kong lin cemetery qufu shandong according to the zuozhuan 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 shiji depicts him spending his last years teaching 3000 pupils with 72 or 77 accomplished disciples that mastered the six arts meanwhile confucius dedicated himself in transmitting the old wisdom by writing or editing the five classics 37 during his return 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 from natural causes confucius was buried on the bank of the sishui river to the north of qufu city in shandong province starting as a humble tomb the cemetery of confucius had been expanded by emperors since the han dynasty to date the cemetery of confucius 孔林 covers an area of 183 hectares with more than 100 000 graves of the kong descendants it is included in the world heritage list for its cultural and architectural value 38 39 philosophy part of a series on confucianism early history spring and autumn period confucius warring states period mencius xunzi western han dong zhongshu gongsun hong fundamental concepts tian ganying zhengming xiao sangang wuchang li ren xin yi schools xuanxue neo confucianism han learning taigu school lingnan confucianism new confucianism progressive confucianism hermeneutic schools old text new text by country asia korea japan vietnam indonesia americas united states texts ruzang five classics classic of poetry book of documents book of rites book of changes spring and autumn annals four books analects mencius doctrine of the mean great learning other texts three commentaries rites of zhou ceremonial rites classic of filial piety erya organization religious confucianism confucian ritual religion confucian royal ancestral shrine temple of confucius confucian churches and sects holy confucian church indonesian confucian church universal church of the way and its virtue phoenix churches xuanyuanism shengdao nanyang confucian association v t e main article confucianism in the analects 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 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 they can capture the ancient wisdoms that promotes harmony and order to aid their self cultivation to become a perfect man for example the annals would allow them to relate the moral problems of the present to past political events the book of odes reflects the mood and concerns of the commoners and their view on government while the book of changes encompasses the key theory and practice of divination 40 41 although some chinese people follow confucianism in a religious manner many argue that its values are secular and that it is less a religion than a secular morality proponents of religious confucianism argue that despite the secular nature of confucianism s teachings it is based on a worldview that is religious 42 confucius was considered more of a humanist than a spiritualist 43 his discussions on afterlife and views concerning heaven remained indeterminate and he is largely unconcerned with spiritual matters often considered essential to religious thought such as the nature of souls 44 ethics main article confucian ethics the analects one of the deepest teachings of 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 x 11 tr waley 10 13 tr legge or x 17 tr lau this remark was considered a strong manifestation of confucius advocacy in humanism 45 46 one of his teachings was a variant of the golden rule sometimes called the silver rule owing to its negative form 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 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 for confucius learning about ancient rituals practices music social institutions and relationship norms is both essential and the starting point for becoming a junzi by learning confucius refers to moral cultivation that transforms a student into a superior man rather than the mere accumulation of knowledge 47 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 some believed that lǐ originated from the heavens but 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 conforming with canonical standards of ceremony 48 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 virtues in people 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 mean what is ethically best to do in a certain context the term contrasts with action done out of self interest or profitableness 利 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 its own sake without regarding the material gains 49 just as action according to lǐ should be adapted to conform to the aspiration of 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