ᒣ㝧ㄽྀ㻌 㻌 ➨ 㻝㻤 ᕳ㻌 㻔㻞㻜㻝㻝㻕A Study on Confucian View of the Superior Man
Han I
Key Words: Confucianism, humaneness, a superior man, the view of life.
1. Introduction“He is truly a well-rounded Confucian gentleman.” This is the highest praise toindicate that the man have many noble characters. In China, people are told to qualify
for recognition of a gentleman, one has to be a great scholar, an artist and also a very
cultured person. He must be full knowledgeable about Chinese history, literature,philosophy, traditions, customs and the arts. Of course, he also must be a person ofcharacter.
When Chinese talks about the personality or character of a man, he will quote
Confucius (better known as Master Kong, 551䠉479 BC) from the Analects (Lun Yu), a
famous collection of saying of Confucius and incidents from his life, compiled by
students of his disciples. The Chinese have always looked back to history, not because
they are backward looking or are simply conservative; they do so for concrete evidence
and past experience. As a result, they can learn about human nature or the way of life
from Confucian classics such as the Four Books (the Analects, the Mencius, the Great

Learning and the Mean),the Five Classics (the Book of Changes,the Book ofDocuments, the Book of Poetry, the Record of Ritual, the Spring and Autumn Annals)
and so on.
As everybody knows, Confucian philosophy has to do primarily with ethics andconduct in actual life, and not to any great degree with abstract questions such as aredealt with in Western metaphysics. Confucius also promoted behavioral standards
combined with humanism, thus exerting enormous influence upon Chinese thought
and life. This is to say that the Chinese have found the value judgments about humanbeing from Confucianism from ancient times.
Today, the world is getting smaller every day because of improved means ofcommunications and the progress of globalization. Some practices have been lost or
forgotten because of changes in human values as a result of changes in environmentand social conditions. This does not mean, however, that because of the changes inhuman values, old values and practices are not good or no longer valid. This may be soin certain cases, but many values are neglected because of insufficient effort made to
explain their meaning within the modern context. People do not understand them and⌜㻌 ೧䠖ᒣ㝧Ꮫᅬ኱Ꮫ⥲ྜே㛫Ꮫ㒊ゝㄒᩥ໬Ꮫ⛉- 15 -

㻴㼍㼚㻌㻦㻌㻭㻌㻿㼠㼡㼐㼥㻌㼛㼚㻌㻯㼛㼚㼒㼡㼏㼕㼍㼚㻌㼂㼕㼑㼣㻌㼛㼒㻌㼠㼔㼑㻌㻿㼡㼜㼑㼞㼕㼛㼞㻌㻹㼍㼚㻌

therefore abandon them. It is for this reason that this paper is written.
2. On Adversity and Learning
Needless to say, Confucius was the first philosopher and the greatest teacher in
Chinese history. He molded not only the civilization of China, but also the Chinese
ideal of life. Confucius has been credited with a number of literary works, but there isno hard evidence that he wrote anything at all. His abiding influence was attained not
through books but through his effect upon the students who gathered around him dayto-day. The contents of the Confucian canon varied over time. He is said to have taught
his pupils the classics of poetry, history, music and rites. He also used the very concise
language to enunciate the main guidelines of a man’s life in some informal ways.
Before considering the Confucian view about human virtues, it is necessary tomention his background. Confucius’ forefathers were nobles of the state of Song at atime when China was divided into many small states. His great grandfather moved tothe state of Lu when his political career failed. Confucius’ father became a governor in
Zou Country (present-day Qufu in Shandong Province). When Confucius was born, hisfamily’s position already declined. As a boy, Confucius worked in a warehouse andtended cows and sheep. He also worked as a helper to a master of funeral ceremonies
for the nobles. Recalling his childhood Confucius later said,“I was poor and lowly when
young. That’s why I can do many humble things.”(Analects, Book 9䠉6) Confucius wasbadly off and had wide experience in life, it became the starting point of his thought.
According to Confucius’ account, “A gentleman avoids seeking to satisfy his
appetite to the full when he eats and avoids seeking comfort when he is at home. He is
diligent in deed and cautious in word, and he associates with possessors of the Way
and is put right by them. He may simply be said to be fond of learning.”(Analects, Book
1䠉14) Among the group of his disciples, Confucius particularly admired Yan Hui as an
ideal man, saying, “A man of quality indeed was Hui! He lived in a squalid alley with atiny bowlful of rice to eat and a ladleful of water to drink. Other men would not enduresuch hardships, but Hui did not let his happiness be affected. A man of quality indeed
was Hui!” (Analects, Book 6䠉11) He also stated clearly his opinion like this, “A public
servant who is intent on the Way, but is ashamed of bad clothes and bad food, is not at
all fit to be consulted.”(Analects, Book 4䠉9) Although Confucius had fell into adversity,
all his life he struggled against it. He is the type that will succeed in life.
In Confucius’ view, “The gentleman plans for the Way and does not plan for food.
䈈䈈He is concerned about the Way and is not concerned about poverty.”(Analects,
Book 15䠉32) However, this is not to say that Confucius was refusing to accept
material comforts. He was just finicky about the proper means to obtain them. What
he said was as follows, “Riches and honors䇷these are what men desire, but if this is
not achieved in accordance with the appropriate principles, one does not cling to them.
Poverty and obscurity䇷these are what men hate, but if this is not achieved inaccordance with the appropriate principles, one does not avoid them. If a gentleman- 16 -

ᒣ㝧ㄽྀ㻌 㻌 ➨ 㻝㻤 ᕳ㻌 㻔㻞㻜㻝㻝㻕abandons humaneness, how does he make a reputation?” (Analects, Book 4䠉5) Thereis another famous saying, “Even in the midst of eating coarse rice and drinking waterand using a bent arm for a pillow happiness is surely to be found; riches and honors
acquired by unrighteous means are to me like the floating clouds.”(Analects, Book 7䠉16) It can be said that the practice of asceticism will help to form the characters ofyoung people.
Like many other children of ruined families, Confucius suffered many hardships
after lost his parents very early in life. But he had a desire to improve himself. As a boy
and young man he probably received the elements of education as an apprentice
official engaged in clerical work. Ambitious students work hard. His passion forknowledge and aptitude for study made him in the end one of the most accomplishedscholars of his day. At last Confucius made his way out of adverse circumstances. He
said of himself in his later years, “At fifteen, I set my mind bent on learning. At thirty,
I was established. At forty, I had no doubts. At fifty, I knew the decrees of Heaven. At
sixty, my ear was in accord. At seventy, I could follow what my heart desired, withouttransgressing what was right.”(Analects, Book 2䠉4) These are six very relevant
instructions to men at different stages of their lives. Confucius’ theory of innate
goodness had far-reaching implications, for it assumed that it was possible for thisgoodness to expressed, through education and effort, by all people.
3. On Humanity and Humanism
At fifty-one Confucius became a magistrate, and later minister of justice in his
native state of Lu. Failing to carry out his political reforms, he set out to travel fromstate to state hoping to convert feudal rulers to his ideals. These travels lasted forabout fourteen years. Confucius spent much of his life debating with the feudal rulers
and trying to win them over to his doctrines, but often to little avail. Ultimately
disappointed, he returned home to teach and write. Throughout his experience both joy
and sorrow in life, Confucius showed a keen insight into human life.
Confucius, in his reference to conduct and character, uses the term “junzi”䠄ྩᏊ䠅
which has been translated into various term such as “superior man”, “noble man” orsimply “gentleman”. This is the difficulty often faced in the translation of a Chinese
term into English which does not have all the equivalents of Chinese word. The word
appears 107 times in the Analects, and usually contrasts with the term “xiaoren”䠄ᑠே䠅
literally meaning “a small man” or “a petty man”. There is no doubt, however, that in
the context in which “junzi” is used, it refers to a man of learning and of proper conductand character. It can therefore be better understood if the word “gentleman” is used forwant of a more suitable equivalent. So every Chinese educated person aims at being a“junzi” according to Confucian standards which we must admit are difficult to attain.
Even Confucius himself said so. First of all, “junzi” must be a man of great humanity.
It is said that Confucius was very sympathetic towards the others. He often used
the term “ren”䠄ோ䠅to express the perfect virtue of human being, it means humanity or- 17 -

㻴㼍㼚㻌㻦㻌㻭㻌㻿㼠㼡㼐㼥㻌㼛㼚㻌㻯㼛㼚㼒㼡㼏㼕㼍㼚㻌㼂㼕㼑㼣㻌㼛㼒㻌㼠㼔㼑㻌㻿㼡㼜㼑㼞㼕㼛㼞㻌㻹㼍㼚㻌

humaneness. Confucius talked about “ren” more than anything else. The word appears
109 times, more frequently than any other word, in the Analects. All his teachings may
be said to center on this idea of humanity. When asked about “ren”, Confucius said, “Itis to love others.” (Analects, Book 12䠉22)For Confucius, humanity makes a mandifferent from an animal. It is the root of all particular virtues such as filial piety andbrotherly respect, loyalty and faithfulness. A man of humanity “loves men”. Negatively,
he “does not do to others what he does not want others to do to him” (Analects, Book 12
䠉2, Book 15䠉24); positively, “wishing himself to be established, sees that others are
established, and wishing himself to be successful, sees that others are successful.”( Analects, Book 6䠉30) A person who acts up to this ideal is the “superior man”䇷the“junzi”. Confucius also believed that “The gentleman brings to completion the finequalities in others and does not bring to completion the bed qualities in others. The
small man does the opposite of this.” ( Analects, Book 12䠉16) There is no doubt that
Confucius placed great emphasis on building character for his disciples.
Before Confucius, “junzi” meant the son of a ruler, the implication being thatnobility was a matter of social origin. But for Confucius, the “junzi” is the moral man
whose nobility is that of character and not of blood. He is a man who is “wise, humane,and courageous” and who “learns the truth and loves men”. Confucius distinguishedsharply between the superior man and the small man, he made some witty remarks asfollows, “The superior man is familiar with what is right, just as the small man isfamiliar with profit” (Analects, Book 4䠉16); “The progress of the superior man is
upwards; the progress of the small man is downwards”(Analects, Book 14䠉23); “Whatthe superior man seeks, is in himself.What the small man seeks,is in others.” (Analects,
Book 15䠉21) Because anyone can become a superior man and䠉after that䠉a sage, thecommon humanity is indispensable to anyone.
Personal perfection, however, is impossible without a good society. Confucius
was therefore always careful to stress his precepts about peace and social harmony.

Itis significant that the word “ren” means both the individual man and also humanrelationship, or society. This subject was treated as follows, “The gentleman has
universal sympathies and is not partisan. The small man is partisan and does not have
universal sympathies.”(Analects, Book 2䠉14) Confucius believed that “The gentleman,although he behaves in a conciliatory manner, does not make his views coincide withthose of others; the small man, although he makes his views coincide with those ofothers, does not behave in a conciliatory manner.”(Analects, Book 13䠉23) According to
the Confucianists, the ideal human relationship is, “The gentleman collects friends
through culture, and through his friends supports humaneness.”(Analects, Book 12䠉24) In Confucius’ view, “There are three kinds of friendship which are beneficial andthree kinds of friendship which are harmful. It is beneficial to make friends with the
upright, to make friends with the sincere, and to make friends with those who haveheard many things. It is harmful to make friends with the ingratiating,to make friends- 18 -

ᒣ㝧ㄽྀ㻌 㻌 ➨ 㻝㻤 ᕳ㻌 㻔㻞㻜㻝㻝㻕with those who are good at seeming pliant, and to make friends with those who have aready tongue.” (Analects, Book 16䠉4)
When Zizhang, one of Confucius’ disciples, asked about humaneness, Confucius
replied, “One who can bring about the practice of five things everywhere under Heaven
has achieved humaneness.” He begged to ask what they were, and was told, “Courtesy,
tolerance, good faith, diligence, and kindness. If one is courteous, one is not treatedwith rudeness; if one is tolerant, one wins over the multitude; if one is to good faith,others give one responsibility; if one is diligent, one obtains results; and if one is kind,
one is competent to command others.” (Analects, Book 17䠉6)
At the heart of Confucius’ teachings lay a profound sense of humaneness, whichmeans acting with sensitivity to the nuances of human relationships. All his life,
Confucius stressed the virtues of humanity, loyalty, righteousness, and sincerity. As aresult of his central concern with man and with human relations, Confucius carried
Chinese humanism to a climax.
4. Moral Values of the Superior Man
As is generally known, though as a politician Confucius was largely a failure, asa teacher he was a great success. To count the prevailing anarchy, he instilled into his
disciples the high moral values which he believed were current in the golden age of theearly days of the Zhou Dynasty. He was China’s first full-time, professional teacher,and the first to teach the principles of conduct, loyalty, faithfulness, performance of
propriety, that is moral education, instead of purely vocational subjects.
There are many qualities of a gentlemen enunciated by Confucius in his dialogues
with his disciples and others. It will be sufficient to quote just a few. Confucius said
that there were four of the ways of the gentleman present in Zichan, who was the chief
minister of the state of Zheng and a great statesman of the period, “in his conduct ofhimself he was courteous, in his service of his superiors he showed veneration, in his
provision for the needs of the people he was generous, and in his employment of thepeople he was righteous.” (Analects, Book 5䠉16)Confucius also praised Yan Pingzhong,the chief minister of the state of Qi, for his good personality, “Yan Pingzhong was goodat relationships with others; even over a long period he showed respect for them.”(Analects, Book 5䠉17)We can find many qualities in common among Zichan, Yan
Pingzhong and Confucius. Zigong, another Confucius’ disciple, enumerated all the
personality of Confucius as “warm”䠄

䠅, “amiable”䠄Ⰻ䠅,“courteous”䠄ᜤ䠅, “frugal”䠄ೝ䠅,“deferential”䠄ㆡ䠅( Analects, Book 1䠉10). Strength of character is really strength of themind, according to the Confucianists. When a man has cultivated these virtues
through mental discipline, we say he has developed his character.
It was said that a gentleman has three countenances: “When one sees him froma distance he is rather forbidding, but when one approaches him he is genial, and thenwhen one listens to his words they are strict.” (Analects, Book 19䠉9) He also has nineconsiderations: “When he looks he is anxious to see clearly. When he listens he wants- 19 -

㻴㼍㼚㻌㻦㻌㻭㻌㻿㼠㼡㼐㼥㻌㼛㼚㻌㻯㼛㼚㼒㼡㼏㼕㼍㼚㻌㼂㼕㼑㼣㻌㼛㼒㻌㼠㼔㼑㻌㻿㼡㼜㼑㼞㼕㼛㼞㻌㻹㼍㼚㻌to hear clearly. In appearance he wants to be affable. In his demeanor he thinks ofmodesty. In his speech he thinks of loyalty. In his affairs of business he is anxious that
he is reverently respectful. When he is in doubt he asks questions. When he is angry hethinks of the difficulties he might be in. When he sees that there is something to begained he thinks of what is the right thing to do.”(Analects,Book16䠉10)The gentlemanconsiders righteousness to be essential in everything. Humility is also a characteristicof Chinese behavior. Greatness comes out of humility and not arrogance.
In very concise language enunciated by Confucius, these are the main guidelines
of a man’s life. Followers of Confucius developed his teachings in various directions.
Zengzi, one of Confucius’ disciples, expressed his own opinion, “The things which thegentleman values in the Way are three: in transforming his demeanor he banishes
violence and rudeness, in composing his expression he keeps close to sincerity, and in
the style of his utterances he banishes coarseness and impropriety.” (Analects, Book 8䠉4) Zengzi’s another famous saying is, “Every day I examine myself in three respects:
am I disloyal in my designs for others, am I untrustworthy in my dealings with friends,
have I failed to practice what has been passed on to me? ” (Analects,Book 1䠉4)
Although a Chinese, whether man or woman, may not have studied the Analects, theseprinciples are transmitted from generation to generation in the family tradition.
To discuss about the subjects such as “What is the meaning of life?” “What isthe purpose of our life?” “What does one live for?” with disciples, Confucius also used
the term “zhishi” (ᚿኈ)or “renren”(ோே) which meaning is just similar to “junzi”. In
his view, “The determined public servant and the humane man never seek to preserve
life in such a way as to injure humaneness, but they will sometimes even sacrifice theirlives in order to achieve humaneness.” (Analects, Book 15䠉9) Zengzi’s thinking was
similar to Confucius, “The public servant must be broad-shouldered and stout-hearted.
His burden is heavy and his way is long. For humaneness is the burden he has taken
on himself; is it not true that it is a heavy one to bear? Only with death does hisjourney end; is it not true that he has far to go? ” (Analects,Book8䠉7) Zizhang had thesame opinion, “A public servant who on confronting danger is prepared to lay his life,
who on confronting gain concentrates on what is right, who when sacrificing
concentrates on reverence, who when mourning concentrates on grief should definitely
be all right.” (Analects, Book 19䠉1)
It is the most difficult among the teachings of Confucius. Moral values, which
Confucius seldom talked about, are here conceived of as being an endowment fromhuman nature. If a person wants to become a gentleman, he can cultivate his mind by
studying Confucian classics. Anyway, Confucius believed that “By nature, men are
nearly alike; while by practice, they get to be wide apart.” (Analects, Book 17䠉2)
5. Optimism and Cultural Fulfillment
㻌㻌

It is pointed out that Confucius had an optimistic view of life. Actually, theChinese mind believes that although there are many hardships in life, Heaven does

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ᒣ㝧ㄽྀ㻌 㻌 ➨ 㻝㻤 ᕳ㻌 㻔㻞㻜㻝㻝㻕not interrupt a person’s path. The Analects begins with a famous saying as this, “Tolearn something and at times to practice it䠉surely that is a pleasure? To have friends
coming from distant places䠉surely that is delightful? But not to be resentful at others’
failure to appreciate one䠉surely that is to be a true gentleman?” (Analects, Book1䠉1)
Confucius, as an optimist, made the same kind of proposition repeatedly, “I will not be
afflicted at men’s not knowing me; I will be afflicted that I do not know men” (Analects,
Book1䠉16); “I will not be concerned at men’s not knowing me; I will be concerned at
my own want of ability” (Analects, Book 14䠉30); “The superior man is distressed by
his want of ability. He is not distressed by men’s not knowing him.” (Analects, Book 15
䠉19).If a man takes a long term view of the future, he may be able to find hope.
Therefore, people should do their best in any circumstances.
In this case, Confucius placed some terms such as “renzhe”(ோ⪅), “zhizhe” (▱⪅),“yongzhe” (ຬ⪅) on the same level with “junzi”,meaning “a humane man”, “a wiseman”, “a courageous man” respectively. What he talked about himself was as follows,“The ways of the gentleman are three but I have no ability in them: the humane do notworry; the wise are not perplexed; and the courageous do not feel fear.” (Analects, Book
14䠉28) We can find the same passage in Book9䠉29.The comparison between the wise
man and the humane man is very interesting, “The wise delight in water; the humanedelight in mountains. The wise are active; the humane are tranquil. And although thewise will find joy, the humane will have long life.”(Analects, Book 6䠉23) In Confucius’view, “They who know the truth are not equal to those who love it, and they who love it
are not equal to those who delight in it.” (Analects, Book 6䠉20) A gentleman shouldtake great pleasure in doing learning, because there is no royal road to learning.
Someone asked Zilu, a well-known pupil, about Confucius, but Zilu did not answer
him. When Confucius heard this, he informed Zilu saying, “Why did you not say to him,that he is simply a man who gets so worked up that he forgets to eat, is so happy that
he forgets sorrows, and is not aware that old age is coming on.” (Analects, Book 7䠉19)
In his later days, Confucius resigned himself to it as his fate. His sorrow was, “Alas!
nobody understands me.” Zigong asked him, “What do you mean by thus saying䠉thatno one understands you?” Confucius replied, “I do not feel resentful towards Heaven
and I do not put blame on men. Although my studies are of lowly things they reach up
above. The one that understands me will be Heaven!” (Analects, Book 14䠉35) Afterthe several ups and downs in life, Confucius reached the state of resignation. He said,“The gentleman is neither worried nor afraid”(Analects, Book12 䠉 4), and “Thegentleman is calm and peaceful; the small man is always emotional.” (Analects, Book 7䠉37) It is difficult to know oneself. Those words reveal clearly the Confucius’ view oflife.
The Confucian way of producing a rounded person is to provide a general cultural
education. There is no need to specialize. To specialize would mean you could only dowhat you specialized in.Someone estimated Confucius just like this, “Despite his broad- 21 -

㻴㼍㼚㻌㻦㻌㻭㻌㻿㼠㼡㼐㼥㻌㼛㼚㻌㻯㼛㼚㼒㼡㼏㼕㼍㼚㻌㼂㼕㼑㼣㻌㼛㼒㻌㼠㼔㼑㻌㻿㼡㼜㼑㼞㼕㼛㼞㻌㻹㼍㼚㻌

learning there is nothing for which he has made a reputation.” (Analects, Book 9䠉2)
But for Confucius, “A gentleman does not behave as an implement.” (Analects, Book 2䠉12) Even today, more than two thousand years after Confucius, educationists andresearchers have come to the conclusion that a person who studies humanities makes abetter administrator or manager than a person who specialize in only one area of study.
According to Confucius a person should study extensively the polite studies,and shouldhave a correct mixture of natural abilities and culture.In other words,education should
be a means to developing character and not an end in itself. The aim of Chinese
education has always been the cultivation of the reasonable man as the model ofCulture. An educated man should, above all, be a reasonable being, who is always
characterized by his common sense, his love of moderation and restraint, his hatred ofheartless and avarice. Common sense, Of course, is possessed by all common people.
Although Confucius was bringing up his disciples in accordance with his own
educational philosophy, the objective of becoming a gentleman, in practice, was rarely
achieved. Even Confucius himself recognized that it is the reality of life. He felt sadand saying, “Living in retirement to study their aims, and practicing righteousness tocarry out their principles䇷I have heard such a saying but I have never met suchpeople.” (Analects, Book 16䠉11)He deplored the fact as follows twice, “I have neverseen one who loves virtue as much as he loves sexual attraction.”(Analects, Book 9䠉18,
Book 15䠉13)Confucius told his disciple that “Do you be a scholar after the style of thesuperior man, and not after that of the small man.” (Analects, Book 6䠉13)He also said,“There are people who are not humane although they are gentleman; but there is nosuch thing as someone who is humane although he is a small man.” (Analects, Book 14
䠉6) This is perfectly understandable in a culture that has moral wisdom.
Anyway, in Confucius’ opinion, “It is impossible for those who are not humane todwell for a long time in adversity and it is also impossible for them to dwell for a longin pleasurable circumstances. Those who are humane rest content with humanenessand those who are wise derive advantage from humaneness.” (Analects, Book 4䠉2) He
also said, “The virtuous will be sure to speak correctly, but those whose speech is good
may not always be virtuous. Men of principle are sure to be bold, but those who arebold may not always be men of principle.” (Analects, Book 14䠉4) That is all theory hesaid. Therefore, classical Chinese education in the Confucian style aims at producing arounded person, and every Chinese scholar aims at complete cultural attainment.
6. Conclusion
For a long time, two dominant notes run through Chinese philosophy and religion,
namely Confucian humanism and rationalism. Confucianism insisted that to respondin an appropriately humane way one must study and practice the ultimate humanvirtues which based on the importance of humanity. Thus Confucius set all thesestandards for a gentleman and a good example for all Chinese people. He believed thata gentleman were so powerful that the sincere practice of them would bring about a- 22 -

ᒣ㝧ㄽྀ㻌 㻌 ➨ 㻝㻤 ᕳ㻌 㻔㻞㻜㻝㻝㻕transformation of the self, which in turn would have a ripple effect that ultimately
influenced the others. Confucius was not only a practical man, but also an idealist.
The Chinese tradition has been for every person to try to be a gentleman byacquiring and exhibiting some or all the qualities stated by Confucius. The educatedperson or scholar aims further for accomplishments to give himself complete culturalsatisfaction and in consequence makes himself a truly rounded cultured person. It is a
tradition to respect such a person and value him more than a person of high position or
wealth. This is the Chinese philosophy of life. The humanism in Chinese culture is that
we must all live and behave humanly, not necessarily worldly.
It can be said that Confucian classics revealed to the gentleman a code of ethics
and morality that emphasized the complexity of the web of relationships that boundpeople and the virtue of attending to personal duty for the sake of the common good. In
other words, Confucius’ thought was grounded in the human realm; nevertheless, he
had an abiding sense of faith in Heaven, and in the mission with it had entrusted him
䇷to bring righteousness and kindness to the world.
As mentioned above, with the rapid growth of economy and the decline in concern
about morals during the last twenty years, we will not be surprised if the sense ofvalues of Chinese culture accepts serious harmful effects of the make-money view andyet retains its own soul. Each time Confucius and his writings were condemned inhistory, especially in the period so-called the Great Proletarian Cultural Revolution
1966 䇷 1976,he and his writings became more valuable when revived.What is
important in the case of Confucius is that he and his teachings were based on thehumanity. If more things are forgotten, those things will be more interesting whenbrought bake again. It is therefore certain that the Confucian view of superior man
will be of greater interest and value in the future than now.
References
Arnold J. Toynbee, ed. (1973). Half The World: The History and Culture of China andJapan. London: Thames and Hudson.
Edward L. Shaughnessy. (2000). China: The Land of the Heavenly Dragon. London:
Duncan Baird Publishers.
Lee Siow Mong. (1986).Spectrum of Chinese Culture. Malaysia: Pelanduk
Publications.
Lin Yutang. (1968). My Country and My People. Taipei: Mei Ya Publications, Ico.
James Legge. (1935). The Four Books with English Translation and Notes. Shanghai:
The Chinese Book Company.
Raymond Dawson. (1993). Confucius The Analects. Oxford New York:Oxford
University Press.
W. Scott Morton. (1982). China: Its History and Culture. New York: McGraw-Hill Book
Company.

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