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Often overlooked in Confucian ethics are the virtues to the self: sincerity and the cultivation of knowledge. Virtuous action towards others begins with virtuous and sincere thought, which begins with knowledge. A virtuous disposition without knowledge is susceptible to corruption, and virtuous action without sincerity is not true righteousness. Cultivating knowledge and sincerity is also important for one's own sake; the superior person loves learning for the sake of learning and righteousness for the sake of righteousness. [ citation needed] Jing, Jun (1998). The Temple of Memories: History, Power, and Morality in a Chinese Village. Stanford University Press. p.26. ISBN 978-0-8047-6492-6. Archived from the original on 2015-10-17. The works of Confucius were first translated into European languages by Jesuit missionaries in the 16th century during the late Ming dynasty. The first known effort was by Michele Ruggieri, who returned to Italy in 1588 and carried on his translations while residing in Salerno. Matteo Ricci started to report on the thoughts of Confucius, and a team of Jesuits— Prospero Intorcetta, Philippe Couplet, and two others—published a translation of several Confucian works and an overview of Chinese history in Paris in 1687. [54] [55] François Noël, after failing to persuade Clement XI that Chinese veneration of ancestors and Confucius did not constitute idolatry, completed the Confucian canon at Prague in 1711, with more scholarly treatments of the other works and the first translation of the collected works of Mencius. [56] It is thought that such works had considerable importance on European thinkers of the period, particularly among the Deists and other philosophical groups of the Enlightenment who were interested by the integration of the system of morality of Confucius into Western civilization. [55] [57] Hunter, Michael (2017). Confucius Beyond the Analects. BRILL. ISBN 978-9-004-33902-6. Archived from the original on 2021-08-09 . Retrieved 2021-04-09. The Development of Confucianism in Ancient China". Constitutional Rights Foundation . Retrieved 2023-10-21.

Dubs, Homer H. (1946). "The political career of Confucius". Journal of the American Oriental Society. 66 (4): 273–282. doi: 10.2307/596405. JSTOR 596405. Because of the huge interest in the Confucius family tree, there was a project in China to test the DNA of known family members of the collateral branches in mainland China. [125] Among other things, this would allow scientists to identify a common Y chromosome in male descendants of Confucius. If the descent were truly unbroken, father-to-son, since Confucius's lifetime, the males in the family would all have the same Y chromosome as their direct male ancestor, with slight mutations due to the passage of time. [126] The aim of the genetic test was to help members of collateral branches in China who lost their genealogical records to prove their descent. However, in 2009, many of the collateral branches decided not to agree to DNA testing. [127] Bryan Sykes, professor of genetics at Oxford University, understands this decision: "The Confucius family tree has an enormous cultural significance ... It's not just a scientific question." [127] The DNA testing was originally proposed to add new members, many of whose family record books were lost during 20th century upheavals, to the Confucian family tree. [128] The main branch of the family which fled to Taiwan was never involved in the proposed DNA test at all.Yang Hu, who was a subordinate of the Ji family, had dominated the Lu government from 505 to 502 and even attempted a coup, which narrowly failed. [69] As a likely consequence, it was after this that the first disciples of Confucius were appointed to government positions. [69] A few of Confucius's disciples went on to attain official positions of some importance, some of which were arranged by Confucius. [70] By the time Confucius was 50 years old, the Ji family had consolidated their power in the Lu state over the ruling ducal house. [71] Even though the Ji family had practices with which Confucius disagreed and disapproved, they nonetheless gave Confucius's disciples many opportunities for employment. [71] Confucius continued to remind his disciples to stay true to their principles and renounced those who did not, all the while being openly critical of the Ji family. [72] In the West On Sacred Grounds: The Material Culture and Ritual Formation of the Confucian Temple in Late Imperial China". Association for Asian Studies. Archived from the original on 2015-03-18 . Retrieved 2014-08-05. Csikszentmihalyi, Mark. "Confucius". In Zalta, Edward N. (ed.). Stanford Encyclopedia of Philosophy. In Confucianism, the concept of li is closely related to yì ( 義), which is based upon the idea of reciprocity. Yì can be translated as righteousness, though it may mean what is ethically best to do in a certain context. The term contrasts with action done out of self-interest. While pursuing one's own self-interest is not necessarily bad, one would be a better, more righteous person if one's life was based upon following a path designed to enhance the greater good. Thus an outcome of yì is doing the right thing for the right reason. [ citation needed] Nylan, Michael; Wilson, Thomas A. (2010). Lives of Confucius: Civilization's Greatest Sage through the Ages. Doubleday. ISBN 978-0-385-51069-1.

Kong He died when Confucius was three years old, and Confucius was raised by his mother Yan Zhengzai ( 顏 徵 在) in poverty. [19] His mother later died at less than 40 years of age. [19] At age 19, he married Lady Qiguan ( 亓官氏), and a year later the couple had their first child, their son Kong Li ( 孔鯉). [19] Qiguan and Confucius later had two daughters together, one of whom is thought to have died as a child and one was named Kong Jiao ( 孔姣). [20] Confucius's political thought is based upon his ethical thought. He argued that the best government is one that rules through "rites" ( lǐ) and people's natural morality, and not by using bribery and coercion. He explained that this is one of the most important analects: "If the people be led by laws, and uniformity sought to be given them by punishments, they will try to avoid the punishment, but have no sense of shame. If they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of the shame, and moreover will become good." ( Analects 2.3, tr. Legge). This "sense of shame" is an internalisation of duty, where the punishment precedes the evil action, instead of following it in the form of laws as in Legalism. [ citation needed] Rowbotham, Arnold H. (December 1932). "Voltaire, Sinophile". PMLA. 47 (4): 1050–1065. doi: 10.2307/457929. JSTOR 457929. S2CID 251028175. Archived from the original on 2021-05-03 . Retrieved 2021-04-10. Confucius's works are studied by scholars in many other Asian countries, particularly those in the Chinese cultural sphere, such as Korea, Japan, and Vietnam. Many of those countries still hold the traditional memorial ceremony every year. [ citation needed] There’s a reason the hair dryer market continues to grow by 3.4% each year. Hair dryers are an important grooming tool that help men, women, children and even pets look their best. If you’re in need of a hair dryer that is light and easy to hold or one that won’t add pounds to your suitcase when traveling, you’ll want to keep an eye out for a few important features as you shop.

From The Manufacturer

Schuman, Michael (2015). Confucius: And the World He Created. Basic Books. ISBN 978-0-465-04057-5. Archived from the original on 2017-04-16. Confucius (1997). Lun yu, (in English The Analects of Confucius). Translation and notes by Simon Leys. New York: W.W. Norton. ISBN 0-393-04019-4.

From them you learn the more immediate duty of serving one's father, and the remoter one of serving one's prince. There’s nobody at the Town Hall could take it on. Town Clerk doesn’t know whether he’s coming or going. (J. B. Priestley, Fest. Frabridge, 1951) Jansen, Thomas; Klein, Thoralf; Meyer, Christian (2014). Globalization and the Making of Religious Modernity in China: Transnational Religions, Local Agents, and the Study of Religion, 1800–Present. Brill. ISBN 978-90-04-27151-7. Archived from the original on 2021-10-25 . Retrieved 2016-04-21. Hobson, John M. (2004). The Eastern origins of Western civilisation (Reprinteded.). Cambridge: Cambridge University Press. ISBN 978-0-521-54724-6.Dunbar, Jon. "Sungkyunkwan Confucian Ceremony". RASKB. Royal Asiatic Society Korea Branch. Archived from the original on 18 April 2015 . Retrieved 8 April 2015.