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Tag Archive for: good

  • superior man

Confucius Analects – Superior Man vs. Mean Man (2)

08/28/2012
08/28/2012

12.6 The superior man seeks to menifest the admirable qualities of men, and does not seek to manifest their bad qualities. The mean man does the opposite of this.

-> Everyone has strength and weakness.  When we facilitates our goods and others’ goods, good is strengthened.  When we facilitates our bads and other’ bads (e.g. fuel hatred, laugh at misfortune, blame others), we are mean to others and to our own selves.

13.3 The superior man maintains harmony in diversity; the mean man are similar in disharmony.

->  Great leaders embrace and allow for diversity.  Chinese says “A prime minister heart is often so huge that one can row a boat within”.  Confucius also recommends the cultivation of understanding and acceptance despite of difference.  Even though others are different than our own, our heart is big enough to accommodate them, and not attempt to reject, attack, and eliminate, for if we do so (reject and attack), we would become Mean Man in aligning the bads.   The mean man, on the other hand, looks all simiilar being drawn together by benefits and gain.  See how often criminal form a gang, and after the crime attack each other to further their selfish gains.

13.4 The superior man has a dignified ease without pride. The mean man has pride without a dignified ease.

-> Dignified people is confident, self-sustaining, and is easy to be with, as they know, accept and respect themselves and others.  Prideful people need to constantly be “higher” and “better” than others to sustain its pridefulness, and therefore is demanding to themselves and to others.

* * *

Discussion:

In these 3 chapters, Confucius further described the ideal Superior Man to be one who facilitates goods, allow for diversity, and is dignified and at ease with others. This is in contrast with the animalistic Mean Man, who delights in one’s and other’s bad, single minded in selfish gain, and driven be pride.  Which of these qualities do you have? Which direction would you like to go?

6 Comments/in Chinese Philosophy, Confucianism, Online Class /by Derek

Dao De Jing 27 – Interdependency of Sage vs. Layman

03/13/2012
03/13/2012

Those who master travelling leave no trace,

-> When one has been to, and is everywhere, one cannot be traced or described by a particular trace.

Those who master talking speaks no fault;

-> They communicate perfectly and completely and therefore left no fault.

Those who master counting need no tool;

-> All is known and there is no need to count or record.

Those who master locking need no extra shuts; those who master tying needs no rope.

-> Job is done perfectly without extra and unnecessary measures.

Sages master saving people, and therefore no one is unsaved; (Sages) master saving thing, and therefore nothing is unsaved. This is called inner-wisdom.

-> When Sage embrace everything completely, there is nothing left out and unsaved.

Therefore Sage is the teacher of the layman; layman is the asset of the Sage.

-> Sage embrace and treasure all impartially, including the layman and those labelled undesirable.

When teacher is not respected, or asset not treasured, one falls into great confusion despite of being intelligent. This is key.

-> When one still have bias in receiving certain people (whether sage or layman) or situation, one is still in the dualistic separation of a self and others, and therefore is away from the reality of oneness and nonduality.

* * *

Chapter 27 Discussion:

Instead of labeling people as good or bad, sage or layman, Laozi recommended embracing all, and treasuring all without personal bias.  When one does this, every people and situation can be seen as blessings to cultivate one self, is welcomed and treasured, for they provide opportunity to test what’s left in personal bias, and opportunity to cultivate awareness and compassion.  Gradually ones acceptance and compassion will grow and eventually to encompass all. Gratitude (described as treasure by Laozi) therefore, is an useful attitude in cultivation and to face life.

Bilingual text of Chapter 27: https://www.lisiming.net/philosophy/chinese-philosophy/daoist/daoist-philosophy/dao-de-jing-core-33-chapters/ddj11-3/

3 Comments/in Chinese Philosophy, Daoism, Online Class /by Derek

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