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When confucism delayed progress
The reform speaks fundamentally of moral nature. The stability and harmony of society, both in the family and in a major group, depended on the moral qualities of the individuals who formed the society in question. Confucius appreciated tradition and respect for ancient customs and rites, and thought in terms of the hierarchical structure of feudal society. For him, the family was the basic society, and the ideal state was precisely the family. But the possibility of a moral and educational reform of the population started from the acceptance of two assumptions:
First, to recognize that man is good by nature, is born with the necessary ability to distinguish between good and evil, between the right and wrong, and has a natural inclination towards virtue, although man could also become bad,and to avoid that we had to educate him in the cultivation of good and virtue;secondly, accept that moral criteria are not purely conventional but are recognized by man and not produced by him.
In fact, ethical norms and values had a metaphysical basis for confucio, emanating from heaven, a universal supreme man, although not of spiritual beings or spirits of ancestors or lives after death. Confucius, "after accepting traditional moral ideals, he put them in the universe and later took them from heaven". Man is, then, morally good, and well organized society and man were always in harmony with the universe and heaven. For confucism deprived the idea that you have to do the right thing simply because it is the right thing to practice benevolence or love without a utilitarian sense, seek the general benefit as a way to achieve the individual.
Already in 136 to.C. The emperor Wu of the Hau dynasty conferred such status, which became, with some changes and modifications, in the basis of the social traditions of that huge people;In the ninth century, Han Yu, of the T’ang dynasty, on the other hand, reaffirmed confucionism as the official state philosophy;And neoconfussionism manifested itself evenly to the Ming and Manchu periods, (1619-1692). Now again, that nation takes up the moral ideas and the values of confucionism and places them at the basis of an immense and massive civic education campaign that seeks the return to traditional ideas.
These are eight commandments officially released with the purpose of re -inspiring a society that has transformed the traditional ethical values of confucionist teachings at the vertiginous rhythm. The impressive growth of the Chinese economy with the reforms of the free market progressively introduced from the end of the Maoist era has brought with it the benefits of greater wealth, but also the evils of selfishness and corruption.