The gentleman, according to Confucius is simply a man of virtue. Confucius teachings explained the characteristics of a gentleman as a superior man, a man at his best, and a portrayer of authentic manhood. Meaning is added to the relationship between human beings referred to as Jen by Confucius by incorporating the idealness of the terms of human relationships (Chun-Tzu). Confucius states that there are five major characteristics that make up a true gentleman which are humility, sincerity, graciousness, magnanimity, and diligence.
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According to him, an individual who can practice all five of them can be considered as a superior man/ a portrayer of true manhood or put a gentleman. From the teachings of Confucius, there is no indication that a gentleman looks upon his endeavors and looks down upon those below him; but rather a gentleman’s endeavors pull others towards him (Damrosch et al. 600).
Confucius says that humility and sincerity make others put their trust in a person. He states further that humbleness comes with respect; being magnanimous attracts many to one’s side and getting along with one’s subordinates you need to be gracious.
Confucius’ understanding of his relationship to others whether above or below him is pegged on the characteristics that refer to a person as a gentleman, a man of virtue. According to him, a man of this nature that encompasses all these characteristics is a force that can bring change to society and turn it into a peaceful environment, the state it was and is meant to be.
Another understanding of his relationship with others is found in his belief that each person within the society should act his/her proper part so that society would be better organized. He believes and states that the ruler of an empire should be a ruler while the subject a subject; the father should be a father while the son a son. This shows that he believes in everyone having a specific role to play and should not take up another’s role (Damrosch et al. 602).
Reading Journal Prompt for the Quran: Experience reading the Quran
The reading in the Quran that touches on Heaven, Hell, and Death is a complex through a straightforward recitation to understand the passage of reading. After the reading, one is left wondering whether the characters and events mentioned and referred to extensively in the text are realistic.
There are character and events that come out vividly and leave a yearning of meeting them and experiencing them. This yearning to experience does not mean that the character or events in any way appeal to the reader but the reader feels that for better understanding, it would be better if they were to meet with the character and interact.
From the study of the Quran, it becomes evident that recital of the Holy Qur’an appears to have psychological and physiological benefits. It “appears to reduce a reader’s perceived stress levels, heart rate and blood pressure” (Damrosch et al. 289). This feeling can’t be found with the recital of secular materials written in the same lingo as the Qur’an. Other texts that have the same effect as the Quran are religious materials such as the bible. The Quran describes heaven and hell figuratively, and it further states when this occurs within the text.
The complexity of the reading and where most readers find it hard to understand is on the issue of death. The Quran explains death as a great mystery to most people. However, scholars/students of the Quran can understand the deeper meaning of death. We learn that death is exactly like sleeping, complete with dreams. One point that was especially hard to understand is the aftermath. A point of conflict is whether the righteous die or go straight to heaven (Damrosch et al. 290).
Damrosch, David et al. The Longman Anthology of World Literature: The Ancient World, the Medieval Era, and the Early Modern Period. Canada: Pearson Education Canada, 2008. Print.