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Confucius: And the World He Created
Confucius is perhaps the most important philosopher in history. Today, his teachings shape the daily lives of more than 1.6 billion people. Throughout East Asia, Confucius's influence can be seen in everything from business practices and family relationships to educational standards and government policies. Even as western ideas from Christianity to Communism have bombarded the region, Confucius's doctrine has endured as the foundation of East Asian culture. It is impossible to understand East Asia, journalist Michael Schuman demonstrates, without first engaging with Confucius and his vast legacy.
Confucius created a worldview that is in many respects distinct from, and in conflict with, Western culture. As Schuman shows, the way that East Asian companies are managed, how family members interact with each other, and how governments see their role in society all differ from the norm in the West due to Confucius's lasting impact. Confucius has been credited with giving East Asia an advantage in today's world, by instilling its people with a devotion to learning, and propelling the region's economic progress. Still, the sage has also been highly controversial. For the past 100 years, East Asians have questioned if the region can become truly modern while Confucius remains so entrenched in society. He has been criticized for causing the inequality of women, promoting authoritarian regimes, and suppressing human rights.
Despite these debates, East Asians today are turning to Confucius to help them solve the ills of modern life more than they have in a century. As a wealthy and increasingly powerful Asia rises on the world stage, Confucius, too, will command a more prominent place in global culture.
Touching on philosophy, history, and current affairs, Confucius tells the vivid, dramatic story of the enigmatic philosopher whose ideas remain at the heart of East Asian civilization.
Confucius created a worldview that is in many respects distinct from, and in conflict with, Western culture. As Schuman shows, the way that East Asian companies are managed, how family members interact with each other, and how governments see their role in society all differ from the norm in the West due to Confucius's lasting impact. Confucius has been credited with giving East Asia an advantage in today's world, by instilling its people with a devotion to learning, and propelling the region's economic progress. Still, the sage has also been highly controversial. For the past 100 years, East Asians have questioned if the region can become truly modern while Confucius remains so entrenched in society. He has been criticized for causing the inequality of women, promoting authoritarian regimes, and suppressing human rights.
Despite these debates, East Asians today are turning to Confucius to help them solve the ills of modern life more than they have in a century. As a wealthy and increasingly powerful Asia rises on the world stage, Confucius, too, will command a more prominent place in global culture.
Touching on philosophy, history, and current affairs, Confucius tells the vivid, dramatic story of the enigmatic philosopher whose ideas remain at the heart of East Asian civilization.
320 pages, Hardcover
First published March 1, 2015
52 people are currently reading
813 people want to read
About the author
Michael Schuman
14 books5 followersMichael Schuman has been a foreign correspondent in Asia for 23 years, first with The Wall Street Journal, and then as Time magazine’s international business correspondent based in Hong Kong and Beijing. He writes on a freelance basis for several publications: Bloomberg View, BusinessWeek, New York Times, and Forbes.
(Courtesy of PublicAffairs Books.)
(Courtesy of PublicAffairs Books.)
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Displaying 1 - 30 of 32 reviews
August 1, 2017
A journalist attempting to take on Confucius' past and present ultimately fails at both.
The first hundred and fifty pages or so take on Confucius' life and work. I don't necessarily need Schuman to have a Ph.D. in philosophy or history, but it's hard to take his writing seriously given that he barely references contemporary scholarship, much less reads the classical Chinese. You'd be hard pressed to respect a book taking on the historical life of Ceasar if the author couldn't make his way through Latin text.
He's better but still not great when turning to Confucius today. He gives plenty of pages to rather flat characters (ex: some Hong Kong billionaire who lives with his mother). The more interesting ones don't get fully fleshed out. For instance, he interviews one CEO who says that getting his employees to start reading the Analects improved productivity by 50%. It would've been nice to hear from some of them. Also, there's a school in Beijing where instead of learning modern science and math, students learn the Chinese classics all day. There's a whole book, or at least a chapter, waiting to be written about the administrators, the parents, the pedagogy, and the students, but instead, Schuman only gives it three pages.
In the end, you get the sense that Schuman has more fun playing the Fareed Zarakia/Francis Fukuyama pop political economy columnist role more than the Peter Hessler magazine journalism one. But instead of coming up with novel insight of Confucius' global impact, he just ends up quoting a whole lot of Fukuyama. And, he has neither the patience nor the skill to write the granular character-driven portrayal of Confucius in the 21st century.
The first hundred and fifty pages or so take on Confucius' life and work. I don't necessarily need Schuman to have a Ph.D. in philosophy or history, but it's hard to take his writing seriously given that he barely references contemporary scholarship, much less reads the classical Chinese. You'd be hard pressed to respect a book taking on the historical life of Ceasar if the author couldn't make his way through Latin text.
He's better but still not great when turning to Confucius today. He gives plenty of pages to rather flat characters (ex: some Hong Kong billionaire who lives with his mother). The more interesting ones don't get fully fleshed out. For instance, he interviews one CEO who says that getting his employees to start reading the Analects improved productivity by 50%. It would've been nice to hear from some of them. Also, there's a school in Beijing where instead of learning modern science and math, students learn the Chinese classics all day. There's a whole book, or at least a chapter, waiting to be written about the administrators, the parents, the pedagogy, and the students, but instead, Schuman only gives it three pages.
In the end, you get the sense that Schuman has more fun playing the Fareed Zarakia/Francis Fukuyama pop political economy columnist role more than the Peter Hessler magazine journalism one. But instead of coming up with novel insight of Confucius' global impact, he just ends up quoting a whole lot of Fukuyama. And, he has neither the patience nor the skill to write the granular character-driven portrayal of Confucius in the 21st century.
December 30, 2015
I've made it a personal goal of mine going into 2016 to read at least one book from all of the religions that aren't mine (including other Protestant denominations and Judaism, but beginning with non-Judeo-Christian religions). This was a good first choice. Schuman describes the role of Confucius in three different stages- his historical, actual presence, his influence on historical Chinese culture, and his influence today. It was good to read this from the point of view of an outsider-party who has an actual, real-life stake in the philoshphy (through marriage). There was enough realism to poke at the holes in Confucianism, while there was also enough hope and respect for there to be a fair treatment of it. It's a good introduction to the thought-processes of Confucianism without delving too far into doctrine. Rather, the focus is on both the positive and negative ways in which Confucianism has been applied, as well as the contexts in which it has been applied- which, to me, is more important as an outsider to learn. Recommended for those looking for a short primer on Confucianism.
October 28, 2019
This book is a highly readable introduction to the history and influence of Confucianism (its underlying ideas are also touched on, but not treated in depth). The book begins with a chapter devoted to what is known of Confucius's life (551–479BC). The following chapters describe how his ideas grew in prominence after his death, how they have changed over time, and the effect they have had on civilization in East Asia.
Confucious was born during a time when China was fragmented into warring mini-states, and his philosophy reflects the problems of the times. As I understand it, he was in essence obsessed with trying to understand why China had fragmented, how to reunify it, and how to keep it that way. I won't pretend to understand his ideas in any detail, but from what I can glean his belief is that in order to sustain a harmonious society - that is in order to sustain long periods of stability and prosperity - two conditions must be met. Firstly, everyone has to understand their role in society in relation to everyone else and to act accordingly. Second, moral cultivation is of uttermost importance, especially for the leader of the country or those in positions of power. In particular, Confucious believed that a society based upon a tyrannical ruler who held onto power via fear and coercion could never be stable - sooner or later said ruler would be overthrown. Only a society based around a benevolent ruler who worked for the wellbeing of the people and set a moral example could be stable in the long term.
It just so happens that when China finally was unified in the Qin dynasty (221–206 BC), this prediction more or less came true. The original Qin emperor was of the tyrannical sort and the country disintegrated again shortly after his death - the dynasty lasted less than twenty years. When the country was next unified in the Han dynasty, the new emperor naturally wanted to understand what went wrong last time and how to avoid it. He had amongst his advisors Confucians who advised him that it was Qin emperor's tyranny and lack of moral cultivation that had led to the dynasty's downfall. This advice was taken seriously and this appears to be the point at which Confucianism started to gain some traction. In particular, it was during the Han dynasty that study of the five Confucian classics was made a requirement for anyone seeking an official academic government post. However, according to the book, at this point Confucianism was still just one of many competing philosophies the Han rulers experimented with - it had not yet become the most influential (the book is a little unclear here - if it was just one of many competing philosophies, does this mean that studying said other philosophies was also a requirement for obtaining an academic post)?
After the collapse of the Han dynasty in 220AD, Confucianism lost its former state-backing and with that some of its influence. This problem was compounded by the introduction of Buddhism philosophy - which competed with Confucianism - into China around the same time. Confucianism remained weak during the Tang dynasty, but became strong during the Song (960-1279), due to three factors. The first factor is that Neo-Confucianism - a reinterpretation of the original Confucian texts incorporating ideas of Buddhism - was invented. The importance of this is that it weakened the appeal of Buddism in relation to Confucianism. Second, Confucianism was enthusiastically adopted by the new Song court. Third, and most importantly, the imperial examination system - in which mastery of the (neo)-Confucian classics was made a mandatory prerequisite for obtaining *any* government post (not just academic, as in the Han dynasty) - was introduced. The imperial examination system would remain in place, essentially unchanged (in terms of the material tested) all the way up until the collapse of the Qing in the 20th century. From the Song onwards Confucian doctrine would become an inseparable component of Chinese culture, with a similarly strong influence in Korea as well as (but to a lesser degree) Japan.
When the Chinese imperial system finally ended with the collapse of the Qing dynasty in 1911, the country fragmented once again and the country was thrown into crisis. In trying to understand how it was that China had gotten so far behind the west (and also, by that point, Japan), a faction of Chinese thinkers concluded that Confucianism and Confucian ideas were to blame. This position has some logic to it - as I said above, the imperial exams instituted in the Song dynasty had continued, with the material tested basically unchanged, for a thousand years (these days, if your textbook is 20 years old, it is considered out of date). These thinkers understandably thought that determining who is fit to hold office based entirely on their mastery of ideas more than one thousand years old was not a good way to make one's country competitive in the modern world. They believed that it was more useful - from the point of view of the survival of the nation - for scholars to master Western science and technology than to cultivate their morality. After the communists came to power in 1949, Confucianism was considered part of the "four olds" (old customs, old culture, old habits, and old ideas) that needed to be destroyed before China could become strong. During the cultural revolution, Confucianism was explicitly attacked, and the tomb of Confucius in his hometown of Qufu was ransacked by red guards, who unearthed his coffin and forced it open (they found only dust inside, according to the book).
However, in more recent decades, as things have started going well in East Asia - first in Japan and then China - Confucianism has experienced something of a revival. Where Confucian ideas were once blamed for the weaknesses of East Asian countries, now they are considered to be the source of their strength. However, there seems to be a case of "overfitting" going on here - when Japan experienced its economic miracle after WW2, this was attributed to Confucian ideas. Later, when the economy stagnated in the 90s, this was also attributed to Confucian ideas.
Confucious was born during a time when China was fragmented into warring mini-states, and his philosophy reflects the problems of the times. As I understand it, he was in essence obsessed with trying to understand why China had fragmented, how to reunify it, and how to keep it that way. I won't pretend to understand his ideas in any detail, but from what I can glean his belief is that in order to sustain a harmonious society - that is in order to sustain long periods of stability and prosperity - two conditions must be met. Firstly, everyone has to understand their role in society in relation to everyone else and to act accordingly. Second, moral cultivation is of uttermost importance, especially for the leader of the country or those in positions of power. In particular, Confucious believed that a society based upon a tyrannical ruler who held onto power via fear and coercion could never be stable - sooner or later said ruler would be overthrown. Only a society based around a benevolent ruler who worked for the wellbeing of the people and set a moral example could be stable in the long term.
It just so happens that when China finally was unified in the Qin dynasty (221–206 BC), this prediction more or less came true. The original Qin emperor was of the tyrannical sort and the country disintegrated again shortly after his death - the dynasty lasted less than twenty years. When the country was next unified in the Han dynasty, the new emperor naturally wanted to understand what went wrong last time and how to avoid it. He had amongst his advisors Confucians who advised him that it was Qin emperor's tyranny and lack of moral cultivation that had led to the dynasty's downfall. This advice was taken seriously and this appears to be the point at which Confucianism started to gain some traction. In particular, it was during the Han dynasty that study of the five Confucian classics was made a requirement for anyone seeking an official academic government post. However, according to the book, at this point Confucianism was still just one of many competing philosophies the Han rulers experimented with - it had not yet become the most influential (the book is a little unclear here - if it was just one of many competing philosophies, does this mean that studying said other philosophies was also a requirement for obtaining an academic post)?
After the collapse of the Han dynasty in 220AD, Confucianism lost its former state-backing and with that some of its influence. This problem was compounded by the introduction of Buddhism philosophy - which competed with Confucianism - into China around the same time. Confucianism remained weak during the Tang dynasty, but became strong during the Song (960-1279), due to three factors. The first factor is that Neo-Confucianism - a reinterpretation of the original Confucian texts incorporating ideas of Buddhism - was invented. The importance of this is that it weakened the appeal of Buddism in relation to Confucianism. Second, Confucianism was enthusiastically adopted by the new Song court. Third, and most importantly, the imperial examination system - in which mastery of the (neo)-Confucian classics was made a mandatory prerequisite for obtaining *any* government post (not just academic, as in the Han dynasty) - was introduced. The imperial examination system would remain in place, essentially unchanged (in terms of the material tested) all the way up until the collapse of the Qing in the 20th century. From the Song onwards Confucian doctrine would become an inseparable component of Chinese culture, with a similarly strong influence in Korea as well as (but to a lesser degree) Japan.
When the Chinese imperial system finally ended with the collapse of the Qing dynasty in 1911, the country fragmented once again and the country was thrown into crisis. In trying to understand how it was that China had gotten so far behind the west (and also, by that point, Japan), a faction of Chinese thinkers concluded that Confucianism and Confucian ideas were to blame. This position has some logic to it - as I said above, the imperial exams instituted in the Song dynasty had continued, with the material tested basically unchanged, for a thousand years (these days, if your textbook is 20 years old, it is considered out of date). These thinkers understandably thought that determining who is fit to hold office based entirely on their mastery of ideas more than one thousand years old was not a good way to make one's country competitive in the modern world. They believed that it was more useful - from the point of view of the survival of the nation - for scholars to master Western science and technology than to cultivate their morality. After the communists came to power in 1949, Confucianism was considered part of the "four olds" (old customs, old culture, old habits, and old ideas) that needed to be destroyed before China could become strong. During the cultural revolution, Confucianism was explicitly attacked, and the tomb of Confucius in his hometown of Qufu was ransacked by red guards, who unearthed his coffin and forced it open (they found only dust inside, according to the book).
However, in more recent decades, as things have started going well in East Asia - first in Japan and then China - Confucianism has experienced something of a revival. Where Confucian ideas were once blamed for the weaknesses of East Asian countries, now they are considered to be the source of their strength. However, there seems to be a case of "overfitting" going on here - when Japan experienced its economic miracle after WW2, this was attributed to Confucian ideas. Later, when the economy stagnated in the 90s, this was also attributed to Confucian ideas.
January 12, 2022
This book offers an overview of the Sage's history as well as looking into the various aspects of life and society in East Asia where his teachings have shaped things,such as family relations and the emphasis on education, into what they are in the region today. Some might be unsure about reading a book on Chinese philosophy written by a westerner. While I certainly would have liked more citations at certain points, Schuman does a good job of introducing a western reader to a new school of thought in a clear and understandable manner. As someone who took modules on East Asian philosophy for college, I got a better grasp of Confucianism from this book than from my professor. While one can pick up on plenty of the Sages"s ideas thought reading this, a more comprehensive layout of his philosophy is missing which would have been useful. Schuman, while not holding back from criticising Confucian teachings, seems too afraid to commit. He will find some interepation to show the sage did not actually support authoritarianism or sexism. But perhaps that is in line with one of the points he makes throughout the book, that, Confucianism has, and still is, reinterpreted by those who wish to use it. If you're looking to get a grasp of confucianism as a westerner then this is a great book to start with.
July 3, 2021
Extraordinary! This is one of my favourite and one of the best books I have ever read. The book honestly grips you from the introduction and doesn’t ever drop the ball. Confucius the great sage is the main reason why the book or subject is so interesting because Confucius is such a great man and great philosopher. Although Michael Schuman’s writing is brilliant and he gives you the truth clearly with no messing around. The main triumph of the book is that it has made me love Confucianism, especially precepts such as filial piety, devotion to education and how Confucianism is applied to East Asian politics and government etc. I believe we in the west could learn much from Confucianism. Having 1.6 billion adherents, the only reason why Confucianism (as far as I can see) is not as big or so obviously right as Buddhism and Christianity is because unfortunately Confucianism incorporated a little sexism. You really understand the tensions and resistances between eastern and western civilisations and cultures by reading this book. Personally I think in a way that I prefer eastern Confucianism over western individualism and liberal democracy etc. You can’t understand China and East Asia without understanding Confucius and Confucianism. Read this book now.
November 28, 2019
I developed an interest in Confucius decades ago. I refused to read books that made him a saint or worst, morally wrong. I wanted to know more about the man before his followers modified his teachings for their own benefits.
Michael Schuman’s book was well worth the wait.
Michael Schuman’s book was well worth the wait.
May 14, 2015
Some notes from this interesting, thoughtful book:
How Confucius Changed the World
Michael Shuman
Confucius focused on addressing problems of the here and now.
Do good deed not for reward or devil but because morally right and honorable and perhaps add to do some good for the world.
The Analects
His teachings were a how-to for gentlemanly behavior transformed into a quest for sagedom.
What Confucius did and said shaped Chinese civilization. Adherents and enemies dissected, analyzed and reanalyzed his life story, searching for either nuggets of wisdom to guide them in their careers and reinforce their philosophical positions or damning evidence to attack Confucian principles and promote their own. His behavior [was transformed] into the gold standard of virtue and righteousness.
Courage, intellectual vigor.
Yet little influence during own lifetime even if shaped Chinese civilization thereafter.
Scandalous beginnings.
13 yrs wander with disciples privations, humiliations, but not lose way or convictions.
Defer to gov, but ruler must rule with dignity, benevolence., paragon of virtue, lead by example.
But in his time, rulers sought large armies, conquests and treasure.
The real C somewhat of a social climber and self-promoter.
Unwavering quest to repair a broken society.
Transmit, not innovate, he said, referring to ancient wisdom.
Followers: man inherently good, estore order to disorderly world.
Or basically evil, must strive by conscious good to rise above earthly desires.
Emotion doesn’t lead to courtesy, humility.
Soft power - the power of culture, embraced by Korea, Japan.
The art, architecture, languages, literature, governing systems - and, of rouse, philosophies - of other East Asian societies were heavily influenced by Chinese styles, preferences, and ideas. Both Japan and Korea adopted Chinese characters in their writing systems, for instance. Soft power: method by which a country or society can exert its sway over others without direct diplomatic engagement or use of force. Confucius has long been China’s chief soft-power practitioner, an ambassador for his country. In promoting Chinese culture, he posthumously crafted an image of China as an advanced, even superior society, enhancing the weight that China carried in regional and global affairs.
For much of the Common Era, China was far more advanced than the West in technology and science. As Europeans were slogging through the feudal backwardness of the Middle Ages, the Middle Kingdom was investing gunpowder and the compass. But by the nineteenth century, the fortunes of East and West has reversed. The Industrial Revolution, the emergence of modern capitalism and post-Enlightenment achievements in science transformed European nations into the world’s most advanced, while China remained an agrarian museum of predorn industries and academies, isolated from a rapidly changing world by xenophobic regimes. The Chinese had had all of the advantages in wealth and know-how, but somehow they had squandered them.
C core: prosperous society built on the core institutions of state and family but scholar Kang during Qing govt not to family - he was for abolishing marriage, mate a year, switch. No quarrel over woman.
Late 1800s, Emperor’s aunt Cixi booted out Kang, calling him and his disciples rebels and his policies “less reform laws than lawlessness.”
Mao 1949 Cultural Rev, Peoples Republic of China, said C counterrevolutionary, 1966 destroyed C books like Analects, artifacts, dug up grave dust.
The Confucian secret to societal well-being, therefore, was the replication of the father-son relationship across the full spectrum of human interaction. Anyone in a position of authority, whether at work or in one’s civic and personal life, was deserving of the same loyalty and reverence on showed his or her parents.
RECIPROCITY a rule of practice for all one’s life. His take on the Golden Rule: What do not want done to yourself, do not do to others.
Filial piety - East Asia...modern but some still revert to it.
“As China and its neighbors began to get bombarded by Western culture, ideals and ideologies in the 19th century, Confucian filial piety came under attack from Asian and non-Asians. It was transformed from the most perfect of all virtues into a social anachronism that condemned China to backwardness.”
Sense: if care for in old age, better for the state. If limit children, not enough to carry on fam bus or help care for parents in old age.
Extended family hh not ancient concept in China.
Matchmaker
Education
Study, become wise, virtue.
Wild geese Korean study abroad.
Look inward, fix vs find fault.
Strive to be the equal of someone better.
Cultivate good character
Merit over social stature
Exams
But chauvinist. Defined role wife and mother.
Husband support, wife submit.
Don’t take part in public affairs, tend to silkworms and weaving.
Reformed C for modern life.
The comeback of Confucius
Business
Virtue is the root; wealth is the result.
Believed profit motive ran counter to morality...drawing away from virtue.
Govt should not pursue material gain.
Business should focus on benevolence instead of buy cheap, sell dear.
Take care of employees.
Four occupations: scholar officials, farmers, artisans, merchants (skim off workers’ produce).
China led economically until around 1800.
New capitalism infused with Confucianism doctrine -- junzi - collective d-m and resource allocation with govt, bankers, mgrs working together, community-minded.
Case studies - 1997 Korean jet crash, jr pilot not question sr. based on strong loyal collective policy minded leaders. But also Lenovo and other business comebacks.
Singapore though nepotism, merit needed to gain and hold position (1990s, core value). 1965 independent country, Lee Kuan Yew, argued C advocated govern by elite junzi.
But Francis Fukuyama called it authoritarian. C said moral leadership does not require physical force (coercion).
1368 Ming Dynasty - Ming Taizu despot selectively used C doctrine to justify slaughter for order and rightness.
Bowing to authority.
Anti-democratic b/c place good of the community over individual freedom, responsibility over rights, and paternalistic - that learned should govern vs. masses have equal vote.
Communist China 2011 embraced C in rebranding...statue Tiananmen Square, then vanished. Recast as benevolent. Richard Kong film. His family had fiefdom...late 60s-70s branded counterrevolutionaries family was split up, sent to reeducation camps. Later reunited, went to Hong Kong, he embraced C...no need for so many sofas.
1976 Mao death, Cultural Rev ended. Deng Xiaoping respected Communist party took lead, put on path of economic progress.
By 1980s, China re-embraced C, part of propaganda machine, teaching, adopt C harmony as guiding tenet of govt, say better than western democracy, civil service elite decision-makers.
Very interesting discussion of the resurrection of Confucianism for political and PR (and identity) benefits:
Indoctrination: can help stamp out rampant official corruption and abuses. “In traditional Confucianism, the cultivation of personal moral integrity is considered the most basic quality for an honest official,” the state’s China Daily newspaper lectured in 2007. “The qualities of uprightness, modesty, hard work, frugality and honesty that President Hu encourages officials to incorporate into their work and lifestyle are exactly the same as the moral integrity of a decent person in traditional culture.”
Many programs created by the market economy...only focusing on economic benefits has brought bad values and environmental degradation - Liu Hedong, director of the China Confucian College. Says C promotes humaneness, integrity, wisdom. The way to restore core values.
China’s leaders see C as an ambassador who can enhance its cultural and social clout - its “soft power.”
Confucius Institutes - Western professors objected, sanitize Beijing Communist politics, not just teach language.
On the other hand, by reanimating Confucius, the govt is taking a risk. The omm Party is potentially holding up a moral standard that its own senior leaders cannot meet.
Democracy not perfect: can favor racism, fascism, imperialism, And short-term interests take political priority over long-term interests of mankind, as with global warming.
More harmonious society in face of side effects of economic reform and focus on money/materialism like environmental degradation and loss of ability to make just decisions.
But ideals are barely audible, drowned out by the earsplitting cacophony of modern China. {Not just China, I’d say.]
C renaissance for more personal and cultural reasons:
For some, a cultural heritage connection (Bamboo for Living Culture Club).
Self-improvement, more rational decisions, antidote to stress. Restore compassion lost in Chinese fast-paced money- and progress-focused society playing ecom catch-up and dealing with onslaught of Western culture.
Many Chinese believe Western materialism/culture is not compatible with life in this huge crowded country bound by other traditions.
Author notes Western civ didn’t discard Bible beliefs when Bible advocated slavery and other out of sync concepts.
How Confucius Changed the World
Michael Shuman
Confucius focused on addressing problems of the here and now.
Do good deed not for reward or devil but because morally right and honorable and perhaps add to do some good for the world.
The Analects
His teachings were a how-to for gentlemanly behavior transformed into a quest for sagedom.
What Confucius did and said shaped Chinese civilization. Adherents and enemies dissected, analyzed and reanalyzed his life story, searching for either nuggets of wisdom to guide them in their careers and reinforce their philosophical positions or damning evidence to attack Confucian principles and promote their own. His behavior [was transformed] into the gold standard of virtue and righteousness.
Courage, intellectual vigor.
Yet little influence during own lifetime even if shaped Chinese civilization thereafter.
Scandalous beginnings.
13 yrs wander with disciples privations, humiliations, but not lose way or convictions.
Defer to gov, but ruler must rule with dignity, benevolence., paragon of virtue, lead by example.
But in his time, rulers sought large armies, conquests and treasure.
The real C somewhat of a social climber and self-promoter.
Unwavering quest to repair a broken society.
Transmit, not innovate, he said, referring to ancient wisdom.
Followers: man inherently good, estore order to disorderly world.
Or basically evil, must strive by conscious good to rise above earthly desires.
Emotion doesn’t lead to courtesy, humility.
Soft power - the power of culture, embraced by Korea, Japan.
The art, architecture, languages, literature, governing systems - and, of rouse, philosophies - of other East Asian societies were heavily influenced by Chinese styles, preferences, and ideas. Both Japan and Korea adopted Chinese characters in their writing systems, for instance. Soft power: method by which a country or society can exert its sway over others without direct diplomatic engagement or use of force. Confucius has long been China’s chief soft-power practitioner, an ambassador for his country. In promoting Chinese culture, he posthumously crafted an image of China as an advanced, even superior society, enhancing the weight that China carried in regional and global affairs.
For much of the Common Era, China was far more advanced than the West in technology and science. As Europeans were slogging through the feudal backwardness of the Middle Ages, the Middle Kingdom was investing gunpowder and the compass. But by the nineteenth century, the fortunes of East and West has reversed. The Industrial Revolution, the emergence of modern capitalism and post-Enlightenment achievements in science transformed European nations into the world’s most advanced, while China remained an agrarian museum of predorn industries and academies, isolated from a rapidly changing world by xenophobic regimes. The Chinese had had all of the advantages in wealth and know-how, but somehow they had squandered them.
C core: prosperous society built on the core institutions of state and family but scholar Kang during Qing govt not to family - he was for abolishing marriage, mate a year, switch. No quarrel over woman.
Late 1800s, Emperor’s aunt Cixi booted out Kang, calling him and his disciples rebels and his policies “less reform laws than lawlessness.”
Mao 1949 Cultural Rev, Peoples Republic of China, said C counterrevolutionary, 1966 destroyed C books like Analects, artifacts, dug up grave dust.
The Confucian secret to societal well-being, therefore, was the replication of the father-son relationship across the full spectrum of human interaction. Anyone in a position of authority, whether at work or in one’s civic and personal life, was deserving of the same loyalty and reverence on showed his or her parents.
RECIPROCITY a rule of practice for all one’s life. His take on the Golden Rule: What do not want done to yourself, do not do to others.
Filial piety - East Asia...modern but some still revert to it.
“As China and its neighbors began to get bombarded by Western culture, ideals and ideologies in the 19th century, Confucian filial piety came under attack from Asian and non-Asians. It was transformed from the most perfect of all virtues into a social anachronism that condemned China to backwardness.”
Sense: if care for in old age, better for the state. If limit children, not enough to carry on fam bus or help care for parents in old age.
Extended family hh not ancient concept in China.
Matchmaker
Education
Study, become wise, virtue.
Wild geese Korean study abroad.
Look inward, fix vs find fault.
Strive to be the equal of someone better.
Cultivate good character
Merit over social stature
Exams
But chauvinist. Defined role wife and mother.
Husband support, wife submit.
Don’t take part in public affairs, tend to silkworms and weaving.
Reformed C for modern life.
The comeback of Confucius
Business
Virtue is the root; wealth is the result.
Believed profit motive ran counter to morality...drawing away from virtue.
Govt should not pursue material gain.
Business should focus on benevolence instead of buy cheap, sell dear.
Take care of employees.
Four occupations: scholar officials, farmers, artisans, merchants (skim off workers’ produce).
China led economically until around 1800.
New capitalism infused with Confucianism doctrine -- junzi - collective d-m and resource allocation with govt, bankers, mgrs working together, community-minded.
Case studies - 1997 Korean jet crash, jr pilot not question sr. based on strong loyal collective policy minded leaders. But also Lenovo and other business comebacks.
Singapore though nepotism, merit needed to gain and hold position (1990s, core value). 1965 independent country, Lee Kuan Yew, argued C advocated govern by elite junzi.
But Francis Fukuyama called it authoritarian. C said moral leadership does not require physical force (coercion).
1368 Ming Dynasty - Ming Taizu despot selectively used C doctrine to justify slaughter for order and rightness.
Bowing to authority.
Anti-democratic b/c place good of the community over individual freedom, responsibility over rights, and paternalistic - that learned should govern vs. masses have equal vote.
Communist China 2011 embraced C in rebranding...statue Tiananmen Square, then vanished. Recast as benevolent. Richard Kong film. His family had fiefdom...late 60s-70s branded counterrevolutionaries family was split up, sent to reeducation camps. Later reunited, went to Hong Kong, he embraced C...no need for so many sofas.
1976 Mao death, Cultural Rev ended. Deng Xiaoping respected Communist party took lead, put on path of economic progress.
By 1980s, China re-embraced C, part of propaganda machine, teaching, adopt C harmony as guiding tenet of govt, say better than western democracy, civil service elite decision-makers.
Very interesting discussion of the resurrection of Confucianism for political and PR (and identity) benefits:
Indoctrination: can help stamp out rampant official corruption and abuses. “In traditional Confucianism, the cultivation of personal moral integrity is considered the most basic quality for an honest official,” the state’s China Daily newspaper lectured in 2007. “The qualities of uprightness, modesty, hard work, frugality and honesty that President Hu encourages officials to incorporate into their work and lifestyle are exactly the same as the moral integrity of a decent person in traditional culture.”
Many programs created by the market economy...only focusing on economic benefits has brought bad values and environmental degradation - Liu Hedong, director of the China Confucian College. Says C promotes humaneness, integrity, wisdom. The way to restore core values.
China’s leaders see C as an ambassador who can enhance its cultural and social clout - its “soft power.”
Confucius Institutes - Western professors objected, sanitize Beijing Communist politics, not just teach language.
On the other hand, by reanimating Confucius, the govt is taking a risk. The omm Party is potentially holding up a moral standard that its own senior leaders cannot meet.
Democracy not perfect: can favor racism, fascism, imperialism, And short-term interests take political priority over long-term interests of mankind, as with global warming.
More harmonious society in face of side effects of economic reform and focus on money/materialism like environmental degradation and loss of ability to make just decisions.
But ideals are barely audible, drowned out by the earsplitting cacophony of modern China. {Not just China, I’d say.]
C renaissance for more personal and cultural reasons:
For some, a cultural heritage connection (Bamboo for Living Culture Club).
Self-improvement, more rational decisions, antidote to stress. Restore compassion lost in Chinese fast-paced money- and progress-focused society playing ecom catch-up and dealing with onslaught of Western culture.
Many Chinese believe Western materialism/culture is not compatible with life in this huge crowded country bound by other traditions.
Author notes Western civ didn’t discard Bible beliefs when Bible advocated slavery and other out of sync concepts.
October 30, 2024
Confucius is perhaps the most important philosopher in history. Today, his teachings shape the daily lives of more than 1.6 billion people. Throughout East Asia, Confucius's influence can be seen in everything from business practices and family relationships to educational standards and government policies. Even as western ideas from Christianity to Communism have bombarded the region, Confucius's doctrine has endured as the foundation of East Asian culture. It is impossible to understand East Asia, journalist Michael Schuman demonstrates, without first engaging with Confucius and his vast legacy.
Confucius created a worldview that is in many respects distinct from, and in conflict with, Western culture. As Schuman shows, the way that East Asian companies are managed, how family members interact with each other, and how governments see their role in society all differ from the norm in the West due to Confucius's lasting impact. Confucius has been credited with giving East Asia an advantage in today's world, by instilling its people with a devotion to learning, and propelling the region's economic progress. Still, the sage has also been highly controversial. For the past 100 years, East Asians have questioned if the region can become truly modern while Confucius remains so entrenched in society. He has been criticized for causing the inequality of women, promoting authoritarian regimes, and suppressing human rights.
Despite these debates, East Asians today are turning to Confucius to help them solve the ills of modern life more than they have in a century. As a wealthy and increasingly powerful Asia rises on the world stage, Confucius, too, will command a more prominent place in global culture.
Touching on philosophy, history, and current affairs, Confucius tells the vivid, dramatic story of the enigmatic philosopher whose ideas remain at the heart of East Asian civilization.
Confucius created a worldview that is in many respects distinct from, and in conflict with, Western culture. As Schuman shows, the way that East Asian companies are managed, how family members interact with each other, and how governments see their role in society all differ from the norm in the West due to Confucius's lasting impact. Confucius has been credited with giving East Asia an advantage in today's world, by instilling its people with a devotion to learning, and propelling the region's economic progress. Still, the sage has also been highly controversial. For the past 100 years, East Asians have questioned if the region can become truly modern while Confucius remains so entrenched in society. He has been criticized for causing the inequality of women, promoting authoritarian regimes, and suppressing human rights.
Despite these debates, East Asians today are turning to Confucius to help them solve the ills of modern life more than they have in a century. As a wealthy and increasingly powerful Asia rises on the world stage, Confucius, too, will command a more prominent place in global culture.
Touching on philosophy, history, and current affairs, Confucius tells the vivid, dramatic story of the enigmatic philosopher whose ideas remain at the heart of East Asian civilization.
December 3, 2017
Written by a Time magazine Asia correspondent, this book is probably the best there is at explaining Confucian influence and history to the West. If Confucianism were a traditional religion it would be in competition with Christianity and Islam. Confucius did not gain wide influence during his life, but managed to find it through his pupils, who wrote down what he said, and his interpreters, who applied his teaching in different context around Asia at key times. The Analects, which I read and reviewed earlier this year, are clear enough in their call to particular kinds of virtue, especially filial piety, or family devotion and the veneration of ancestors. What is less clear is the context and the history of that work’s influence. In my context, Korea, an ancient dynasty of rulers allowed a Confucian scholar and his disciples to form the society around neo-Confucianism, an updated version of the ideology, which is present today primarily in Korea, but also Japan, China, Taiwan, and Singapore. The big takeaway for me is that there are still Asian leaders hoping to make Confucianism a virtue anchor for their societies as an ideology uniquely Asian in nature, that will stand against western materialism, and stave off the ethical conundrums of communism in China. I will continue my quest to understand East Asia, my home of two years and counting. When I see secularism here I can understand that, but as it blends with eastern faiths and Confucian philosophy I feel my foreignness acutely. This book was a helpful step in bridging the gaps in my understanding, and helping me, as a Christian, understand how to relate and explain Christ here. I listened to this one, nearly 13 hours. Otherwise it’s 320 pages of engaging East Asian history, biography and ideology. I recommend it.
May 21, 2022
If I was a troll, I'd jokingly give this zero out of five stars for failing to make a single Confucius joke (e.g., Confucius say man on toilet high on pot).
All kidding aside, those jokes are probably the sum total most Americans know about Confucius. This book explores the historical Confucius and his teachings, as well as their adoption, acceptance, and evolution over the centuries. No small task. Fortunately the author manages to keep it high level enough to prevent the reader from feeling like they're driving from a fire hose. The book shines in showing how a Confucius's teachings were applied throughout history, and the surprisingly contradictory positions professed followers have drawn from the Great Sage. While primarily focused on China, the book also digresses into Confucius's influence in Korea, Japan, and Singapore.
Overall the book gives great background on Confucius, his teachings, and the way Confucius has been used (and arguably abused) by various governments. The author ends (somewhat) pessimistically reflecting on the CCP's continuation of the long-standing history of using Confucius to justify authoritarian power. Intentionally or unintentionally, the author channels Confucius in calling out these abuses, and ends on a hopeful note that some of the sound moral principles preached by Confucius will replace the dominant materialism endemic in China now.
All kidding aside, those jokes are probably the sum total most Americans know about Confucius. This book explores the historical Confucius and his teachings, as well as their adoption, acceptance, and evolution over the centuries. No small task. Fortunately the author manages to keep it high level enough to prevent the reader from feeling like they're driving from a fire hose. The book shines in showing how a Confucius's teachings were applied throughout history, and the surprisingly contradictory positions professed followers have drawn from the Great Sage. While primarily focused on China, the book also digresses into Confucius's influence in Korea, Japan, and Singapore.
Overall the book gives great background on Confucius, his teachings, and the way Confucius has been used (and arguably abused) by various governments. The author ends (somewhat) pessimistically reflecting on the CCP's continuation of the long-standing history of using Confucius to justify authoritarian power. Intentionally or unintentionally, the author channels Confucius in calling out these abuses, and ends on a hopeful note that some of the sound moral principles preached by Confucius will replace the dominant materialism endemic in China now.
This entire review has been hidden because of spoilers.
September 28, 2023
This is a nice little volume, geared to the average reader. I like it because the author is somebody who is trying to sell books rather than be scholarly thorough, so that makes it easier for us to understand. He uses plain language, one idea per sentence, and the prose flows well.
The book gives the essential information. What do we know about Confucius? His life? His doctrines? How have they been interpreted and reinterpreted? Who and what schools of thought opposed his legacy? How has his legacy influenced society and culture and politics in East Asia? Chapter titles examples are Confucius the Sage, Confucius the Chauvinist, or Confucius the Politician.
I don’t know much about Confucius so I am not in a position to tell you how authoritative the author’s views are, but I can say that this book is probably a good place to start. The author covers the bedrock beliefs about the importance of family and the importance of the scholar-officials who gave advice to generations of Chinese emperors.
The book gives the essential information. What do we know about Confucius? His life? His doctrines? How have they been interpreted and reinterpreted? Who and what schools of thought opposed his legacy? How has his legacy influenced society and culture and politics in East Asia? Chapter titles examples are Confucius the Sage, Confucius the Chauvinist, or Confucius the Politician.
I don’t know much about Confucius so I am not in a position to tell you how authoritative the author’s views are, but I can say that this book is probably a good place to start. The author covers the bedrock beliefs about the importance of family and the importance of the scholar-officials who gave advice to generations of Chinese emperors.
April 16, 2019
(Disclaimer: I live in Asia so someone who has never been to Asia may find this more interesting/rate it higher.)
In a world where the East in general, and China in particular, has more and more importance, it seems like having a better understanding of the primary historical philosophy of several billion people can only be good, right? And it isn't just China -- many of the countries near China also took on various aspects of Confucianism for large parts of their history.
To some extent, Schuman is setting himself an impossible task. So when he fails, it is somewhat understandable if still disappointing.
The first half or so of the book is a history of Confucius the man, how his teaching became the backbone of Imperial China, and the modern (especially Maoist) revolution against it. It is pretty hard to sum up 2,000 years of history & philosophy in so few pages and Schuman does an okay but not great job.
In particular, I never really got a good understanding of how Confucianism became the dominant philosophy of so many Emperors. There are two explanations given but both are somewhat vague and unsatisfactory.
1) Confucianism was able to give more practical answers to the problems of running a state compared to, say, Taoism. But....what exactly were these? Much of the rest of the book is given to talking about Confucianism's beliefs about organising the family, subjugating women, and so on. It isn't clear what Confucianist philosophy has to say about raising taxes, building dikes, or so on.
2) There is a point where Confucianism is adopted by a new imperial regime because the previous regime, which had become unpopular and failed, had been a proponent of the Legalists. Kind of a "last man standing" kind of victory. But....surely there were many other options after Legalism was disgraced? It surely wasn't a case of "Huh, there's nothing else available, so I guess we'll go with Confucius".
So, how Confucianism became some dominant still remains a mystery to me after reading Schuman's book.
The second half of the book is a set of disparate chapters about aspects of modern society and Confucianism. It's impact on the ways things currently are, how Confucianism has evolved or needs to evolve, etc. These chapters are largely disconnected from one another -- the role of the father in the family, the importance of education, the denigration of women, and so on -- and to a large extent cover ground that isn't especially new or revelatory. Of course, that obviously depends on what else you've been reading or paying attention to over the past 10-15 years but I found most of these chapters not especially edifying.
That isn't to say the chapters don't have some good nuggets. When talking about the importance of family & patriarchy Schuman notes
Schuman also makes good points about how Confucianism -- like any religion/philosophy -- continually changes and reinvents itself. Sure, Confucius and his early disciples may have been pretty clearly a male chauvinist. But that doesn't mean some kind of "modern Confucianism" can't conveniently ignore those parts. In the same way that, say, modern Christians ignore parts of the bible about don't mesh with the modern world (like stoning adulterers or whatever). That doesn't (necessarily) mean Confucianism is wrong just as we don't think Christianity is obviously wrong because it has some historical trappings that seem anachronistic to us now.
That said, Schuman sometimes goes too far -- or is too incredulous -- when defending Confucius. The most egregious example is when he's talking about a business owner who introduces Confucianism to his employees:
That seems so implausible and unbelievable it is amazing it was even included. No doubt revenues increased but it seems far more likely that something else was the reason for it.
Likewise, when trying to make a case that Confucianism chauvism is due to later disciples and not Confucius himself, Schuman makes the rickety argument that because the wife was supposed to reign supreme within the household it meant she was equally important:
I would recommend most readers to skip individual chapters -- especially the ones on education, filial piety, "Asian values democracy", and "Asian values business" -- if they feel they've already got a basic grasp of the topics (e.g. by reading a New Yorker article on Asian Tiger Moms or having read about Singapore's authoritarian government).
Despite these flaws, you probably won't find another book that covers the same breadth of topics -- so if you're a Westerner coming up to speed, you can certainly do worse than picking this up.
In a world where the East in general, and China in particular, has more and more importance, it seems like having a better understanding of the primary historical philosophy of several billion people can only be good, right? And it isn't just China -- many of the countries near China also took on various aspects of Confucianism for large parts of their history.
To some extent, Schuman is setting himself an impossible task. So when he fails, it is somewhat understandable if still disappointing.
The first half or so of the book is a history of Confucius the man, how his teaching became the backbone of Imperial China, and the modern (especially Maoist) revolution against it. It is pretty hard to sum up 2,000 years of history & philosophy in so few pages and Schuman does an okay but not great job.
In particular, I never really got a good understanding of how Confucianism became the dominant philosophy of so many Emperors. There are two explanations given but both are somewhat vague and unsatisfactory.
1) Confucianism was able to give more practical answers to the problems of running a state compared to, say, Taoism. But....what exactly were these? Much of the rest of the book is given to talking about Confucianism's beliefs about organising the family, subjugating women, and so on. It isn't clear what Confucianist philosophy has to say about raising taxes, building dikes, or so on.
2) There is a point where Confucianism is adopted by a new imperial regime because the previous regime, which had become unpopular and failed, had been a proponent of the Legalists. Kind of a "last man standing" kind of victory. But....surely there were many other options after Legalism was disgraced? It surely wasn't a case of "Huh, there's nothing else available, so I guess we'll go with Confucius".
So, how Confucianism became some dominant still remains a mystery to me after reading Schuman's book.
The second half of the book is a set of disparate chapters about aspects of modern society and Confucianism. It's impact on the ways things currently are, how Confucianism has evolved or needs to evolve, etc. These chapters are largely disconnected from one another -- the role of the father in the family, the importance of education, the denigration of women, and so on -- and to a large extent cover ground that isn't especially new or revelatory. Of course, that obviously depends on what else you've been reading or paying attention to over the past 10-15 years but I found most of these chapters not especially edifying.
That isn't to say the chapters don't have some good nuggets. When talking about the importance of family & patriarchy Schuman notes
In fact, there is something of a chicken-and-egg problem here. Did Confucius create the typically hierarchical East Asian family, or did the hierarchical East Asian family propagate the teachings of Confucius? History suggests there were dual forces at work.
Schuman also makes good points about how Confucianism -- like any religion/philosophy -- continually changes and reinvents itself. Sure, Confucius and his early disciples may have been pretty clearly a male chauvinist. But that doesn't mean some kind of "modern Confucianism" can't conveniently ignore those parts. In the same way that, say, modern Christians ignore parts of the bible about don't mesh with the modern world (like stoning adulterers or whatever). That doesn't (necessarily) mean Confucianism is wrong just as we don't think Christianity is obviously wrong because it has some historical trappings that seem anachronistic to us now.
That said, Schuman sometimes goes too far -- or is too incredulous -- when defending Confucius. The most egregious example is when he's talking about a business owner who introduces Confucianism to his employees:
Within three months of his first Analects video, his company's revenues had doubled.
That seems so implausible and unbelievable it is amazing it was even included. No doubt revenues increased but it seems far more likely that something else was the reason for it.
Likewise, when trying to make a case that Confucianism chauvism is due to later disciples and not Confucius himself, Schuman makes the rickety argument that because the wife was supposed to reign supreme within the household it meant she was equally important:
The "well-regulated" family simply could not function without the wife/mother doing her part. Seen in that context, the good wife was no less important to the stability and prosperity of the world than a filial son, or a virtuous ruler, or a loyal minister.
I would recommend most readers to skip individual chapters -- especially the ones on education, filial piety, "Asian values democracy", and "Asian values business" -- if they feel they've already got a basic grasp of the topics (e.g. by reading a New Yorker article on Asian Tiger Moms or having read about Singapore's authoritarian government).
Despite these flaws, you probably won't find another book that covers the same breadth of topics -- so if you're a Westerner coming up to speed, you can certainly do worse than picking this up.
August 24, 2019
Enjoyed this book much more than I thought I would - it's not a dry memoir or history text. It starts off recounting the life of Confucius, as expected, then goes really interestingly into how successive generations of rulers and politicians (to present day) have chosen to interpret his philosophy to meet their own ends. Also explores the impact he has had to groups his philosophy was meant to guide, from what his intent may have been to how it has played out in real life, even to present day. An interesting read.
My only complaint - the English translations of Chinese quotes and phrases were problematic. Clunky with references to archaic words not found in modern English, making it harder to understand and relate. I would have preferred that there was more license taken in translation in favor of improved readability.
My only complaint - the English translations of Chinese quotes and phrases were problematic. Clunky with references to archaic words not found in modern English, making it harder to understand and relate. I would have preferred that there was more license taken in translation in favor of improved readability.
February 5, 2020
An excellent and broad overview covering Confucius the individual, his most important followers, key themes and their manifestation across Easy Asian cultures, and (perhaps most interestingly) the uses and abuses of Confucius and Confucianism in recent history. I’d recommend this as primer for anyone wanting a thorough introduction to both the core teachings and wider culture influence of Confucianism.
Also, although the author is generally positive about Confucius/Confucianism, he does devote a good amount of space to negative criticism and problems.
Also, although the author is generally positive about Confucius/Confucianism, he does devote a good amount of space to negative criticism and problems.
October 22, 2024
Overall interesting book that explores how Confucianism applies to different parts of the world, primarily in China. I wish I had been more familiar with The Analects before reading the book since some references went over my head. I found the first third of the book a bit dry but it picked up when he started analyzing how it applied to families, business, politics, etc...
March 30, 2024
A good introduction of Confucius to a western audience. Someone from an eastern background might know better. I liked that the author discussed the historical real person and then how he as a figure has evolved and changed over the melenia.
September 13, 2018
An interesting and informative read to finish of our Ancient China unit study.
November 12, 2020
A well-rounded overview of the sage, his interpretations over the millennia, and his current influence.
December 6, 2020
very useful volume on the life of one of the most influential thinkers and his legacy
July 19, 2023
Confucius funding principles can be summarized in: family, knowledge and integrity. The purpose of this book is not to present in details the Confucius philosophy, rather to illustrate how Confucius has been manipulated and exploited during the past 2,500 years by emperors, governments and dictators, at times treated as the worst enemy, for example by Mao Tse-tung, at times as the best ally, for example by the Kublai Khan.
November 22, 2016
Schumann assigns himself a difficult task, dissecting and sharing the extremely nebulous world of Confucianism in East Asia and the shape it has taken in China, Korea, Singapore, Japan, and Taiwan. Schumann’s writing for the Wall Street Journal and Time aid him in developing a breezy journalistic style, his marriage into a Korean family give him both an insider and outsider perspective, and his willingness to do the research is laudable. Beyond that, Schumann doesn’t just start with the Analects, but really does try to get into the history of Confucius himself, the history of Qafu, and the strange flexibility of Confucian doctrine.
Schumann gets into the difficulties of dealing with Confucius admittedly: Confucius is a mythic figure and reformer already writing about a past that was mythic to Confucius himself. The layers of mystification are deep. Furthermore, Confucius and Confucianism comes off at first like a Sinological equal to a Hellenic philosophical school, and like Platonism, religious ideas accumulated in vaguely metaphysical notions prior. It’s also important that early Confucianism was relevant on the study of classics existing prior to Confucius himself.
This flexibility in Confucianism makes it hard to pin down and hard to talk about consistently. Confucianism has both democratic and anti-Democratic tendencies, both humane and inhumane elements, but has always been dependent on Imperial patronage. Schumann’s history is interesting and in-depth, showing the development of different elements of Confucianism changing in response to legalism, Daoism, Buddhism, and even Christianity. Neo-Confucianism role in many patriarchal imperial cults becomes clear but so does its deviation from classical Confucianism. Schumann even hints at, but doesn’t go into, the idea that elements of Confucianism as we understand it were promoted by European missionaries.
Schumann’s writings on Confucianism in modern world, and its relationship to 20th century critics is more problematic. Schumann admires Confucius and East Asian culture, but as his last chapter reveals, is actually quite critical of the way it is being used by various governments in East Asia as a means of gas-lighting public order and painting more participatory ideas from democratic societies as Western, foreign, and corrupt. To combat this, however, Schumann often sounds like he is making excuses for Confucian excesses. In other words, Schumann knows his bias but out of respect for his topic, over corrects on the side of apologetics.
I found this book informative, readable, but very frustrating as it almost certainly will make no one completely happy. It isn’t an explication of the Analects. It’s not just a historical discussion of the development of Confucianism, and it is both critical of and apologetic for East Asian society. Schumann has difficulty dealing with post-Deng embrace of Confucius after the excesses of the cultural revolution or the criticism of Singapore’s ruler, Yew, to actually have Confucianism take off in Singapore.
Schumann gets into the difficulties of dealing with Confucius admittedly: Confucius is a mythic figure and reformer already writing about a past that was mythic to Confucius himself. The layers of mystification are deep. Furthermore, Confucius and Confucianism comes off at first like a Sinological equal to a Hellenic philosophical school, and like Platonism, religious ideas accumulated in vaguely metaphysical notions prior. It’s also important that early Confucianism was relevant on the study of classics existing prior to Confucius himself.
This flexibility in Confucianism makes it hard to pin down and hard to talk about consistently. Confucianism has both democratic and anti-Democratic tendencies, both humane and inhumane elements, but has always been dependent on Imperial patronage. Schumann’s history is interesting and in-depth, showing the development of different elements of Confucianism changing in response to legalism, Daoism, Buddhism, and even Christianity. Neo-Confucianism role in many patriarchal imperial cults becomes clear but so does its deviation from classical Confucianism. Schumann even hints at, but doesn’t go into, the idea that elements of Confucianism as we understand it were promoted by European missionaries.
Schumann’s writings on Confucianism in modern world, and its relationship to 20th century critics is more problematic. Schumann admires Confucius and East Asian culture, but as his last chapter reveals, is actually quite critical of the way it is being used by various governments in East Asia as a means of gas-lighting public order and painting more participatory ideas from democratic societies as Western, foreign, and corrupt. To combat this, however, Schumann often sounds like he is making excuses for Confucian excesses. In other words, Schumann knows his bias but out of respect for his topic, over corrects on the side of apologetics.
I found this book informative, readable, but very frustrating as it almost certainly will make no one completely happy. It isn’t an explication of the Analects. It’s not just a historical discussion of the development of Confucianism, and it is both critical of and apologetic for East Asian society. Schumann has difficulty dealing with post-Deng embrace of Confucius after the excesses of the cultural revolution or the criticism of Singapore’s ruler, Yew, to actually have Confucianism take off in Singapore.
June 21, 2015
As an American who knew little to nothing about Confucius and Chinese culture, I found this book to be a great introduction to these ideas and the history of the region.
Schuman rolls 2500 years of history into a neat 242 pages. He starts by attempting to tell the story of the "REAL" Confucius, but soon leaves the sage in his grave and instead follows the story of the "IDEA" of Confucius. Each chapter has it's own big idea that he attempts to explain but the book also goes in chronological order as well so that the reader can follow the evolution of the Confucius idea and the history.
I believe that Schuman sums up this book the best in Ch. 8 when he says:
"What is interesting for our story is how Confucius has been perceived across time. His influence has been seen as so dominant, so much a part of daily life in East Asia, that he has received either the credit or blame for whatever was taking place at any given moment. Confucius the hard-charging capitalist was every bit as symbolic of the 1970s as Confucius the archaic feudalist was of the 1910s. Like a great method actor, the sage can take on whatever role he is hired to perform, depending on the script. So much makeup has been caked upon him that he has become barely recognizable."
This book does a fine job of identifying the evolution of these ideas and it makes me think of my own western culture and how the ideas of capitalism and Christianity have been used by leaders to push development and industrialization as well as their own personal gain.
Schuman rolls 2500 years of history into a neat 242 pages. He starts by attempting to tell the story of the "REAL" Confucius, but soon leaves the sage in his grave and instead follows the story of the "IDEA" of Confucius. Each chapter has it's own big idea that he attempts to explain but the book also goes in chronological order as well so that the reader can follow the evolution of the Confucius idea and the history.
I believe that Schuman sums up this book the best in Ch. 8 when he says:
"What is interesting for our story is how Confucius has been perceived across time. His influence has been seen as so dominant, so much a part of daily life in East Asia, that he has received either the credit or blame for whatever was taking place at any given moment. Confucius the hard-charging capitalist was every bit as symbolic of the 1970s as Confucius the archaic feudalist was of the 1910s. Like a great method actor, the sage can take on whatever role he is hired to perform, depending on the script. So much makeup has been caked upon him that he has become barely recognizable."
This book does a fine job of identifying the evolution of these ideas and it makes me think of my own western culture and how the ideas of capitalism and Christianity have been used by leaders to push development and industrialization as well as their own personal gain.
April 10, 2016
Rather than a retelling of the Analects, Schuman's Confucius provides both a history of the Sage, and an overview of the application of his teaching. Central to Schuman's argument is the reality that it's unfair to judge a person upon how others have applied their teachings, therefore the co-opting of Confucius by various leaders such as Lee Kuan Yew, to China's current leadership, is by no means a reflection upon the Sage himself.
As much a defence of Confucianism as an overview of the man's philosophy, Schuman examines how Confucianism has been successful in it's application to the business world, but rather stifling when applied on a political and societal model.
A charge against Confucianism is that it is inherently anti-libertarian, anti-individual, and ultimately, anti-democratic, or at least not compatible with the Western model of democracy, but a closer examination of his work reveals that Confucius was the first democrat, as his teachings long predate Athenian democracy.
China watchers would do well to acquaint themselves with this book, as it has been argued that China will eventually become democratic, but strictly on their terms, and in their way.
However, Schuman's work is by no means limited to China, and covers Confucianism in South Korea, Japan and Singapore.
For those unfamiliar with Confucianism, this is a very readable introduction, and is entirely relevant for China watchers, or observers of East Asia in general.
As much a defence of Confucianism as an overview of the man's philosophy, Schuman examines how Confucianism has been successful in it's application to the business world, but rather stifling when applied on a political and societal model.
A charge against Confucianism is that it is inherently anti-libertarian, anti-individual, and ultimately, anti-democratic, or at least not compatible with the Western model of democracy, but a closer examination of his work reveals that Confucius was the first democrat, as his teachings long predate Athenian democracy.
China watchers would do well to acquaint themselves with this book, as it has been argued that China will eventually become democratic, but strictly on their terms, and in their way.
However, Schuman's work is by no means limited to China, and covers Confucianism in South Korea, Japan and Singapore.
For those unfamiliar with Confucianism, this is a very readable introduction, and is entirely relevant for China watchers, or observers of East Asia in general.
September 16, 2016
https://antjeschrupp.com/2016/05/29/d...
In: Publik Forum 16.8.2016
Nachdem China sich unter Mao von seinen konfuzianischen Traditionen offiziell losgesagt hatte, wird die Philosophie des Konfuzius seit einiger Zeit auch in seiner Heimat wieder neu entdeckt. Doch wie brauchbar sind heute noch die Ideen dieses Philosophen und politischen Ratgebers, der vor 2500 Jahren lebte? Lassen sich seine hierarchischen Vorstellungen von guter Regierung und der patriarchalen Familie mit modernen Anforderungen vereinbaren? Kenntnisreich und sehr detailliert zeichnet der Sinologe und Journalist Michael Schumann die Geschichte des Konfuzianismus und seiner wichtigsten Strömungen durch die Jahrhunderte nach, die durchaus nicht gradlinig, sondern in zahlreichen Kontroversen verlief. In einem zweiten Teil analysiert er die Diskurse, mit denen ostasiatische Länder heute wieder an konfuzianische Ideen und Vorstellungen anknüpfen, um sie für aktuelle soziale und ökonomische Fragestellungen fruchtbar zu machen.
In: Publik Forum 16.8.2016
Nachdem China sich unter Mao von seinen konfuzianischen Traditionen offiziell losgesagt hatte, wird die Philosophie des Konfuzius seit einiger Zeit auch in seiner Heimat wieder neu entdeckt. Doch wie brauchbar sind heute noch die Ideen dieses Philosophen und politischen Ratgebers, der vor 2500 Jahren lebte? Lassen sich seine hierarchischen Vorstellungen von guter Regierung und der patriarchalen Familie mit modernen Anforderungen vereinbaren? Kenntnisreich und sehr detailliert zeichnet der Sinologe und Journalist Michael Schumann die Geschichte des Konfuzianismus und seiner wichtigsten Strömungen durch die Jahrhunderte nach, die durchaus nicht gradlinig, sondern in zahlreichen Kontroversen verlief. In einem zweiten Teil analysiert er die Diskurse, mit denen ostasiatische Länder heute wieder an konfuzianische Ideen und Vorstellungen anknüpfen, um sie für aktuelle soziale und ökonomische Fragestellungen fruchtbar zu machen.
August 25, 2016
It's an interesting mix -- one half the historical tale of Confucius, the other half examining the impact of his legacy on recent history & modern society. It's informative & fascinating, but I think it's also a bit too verbose for its own good. Once the classical history is out of the way, the author reiterates many of his points more than once...points that were actually quite effective on the first go around, and didn't need repeating. A more judicious editor might have been able to streamline the text into something a bit less repetitive and a bit more concise; as it stands, the book begins to drag the further it goes. It's a worthy addition to any political science/history library, but let's file it under "a triumph of substance over style".
October 2, 2016
This is not the type of book I would normally read, but I needed it for a course. Having said that, it was pretty enjoyable. Schuman does a good job of making the life of Confucius interesting and easy to read and understand. I liked how he he looked at the influence of Confucius in different areas, the family, business, male/female roles etc. and gave examples of how those influences are alive and well today in our world. Schuman takes the life of Confucius, which could have been dry and boring, and brings it to life.
October 13, 2016
Informative but Dry
With enough information to make it interesting but a slow style, this book is unfortunately more boring than it needs to be. The introduction explains a bit of why the author wants to be interested in Confucius but the rest of the book reads like something they had to write and not that they wanted to.
With enough information to make it interesting but a slow style, this book is unfortunately more boring than it needs to be. The introduction explains a bit of why the author wants to be interested in Confucius but the rest of the book reads like something they had to write and not that they wanted to.
January 21, 2016
An acceptable overview to Confucian thinking through history.
Read
July 3, 2016Who was Corfucius, what he thought and how his philosophy evolved through the centuries and spread in Asia.
April 20, 2017
I was always wondering about the small Chinese prodigies, as well as the rest of children, who spent all their childhood learning to play musical instrument and striving for excellence. It seems that Confucius had huge impact on culture of East Asia. The meritocracy and filial piety shaped mental world of future generations. Strong emphasis on children's education and ingrained in youth respect for elders have sources in teachings of the great master. I enjoyed reading the book, and it helped me understand some of the people I know a little better.
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