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Confucian
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In China and lands influenced by Chinese culture, the Confucian commentarial tradition is the most extensive. It has been conventional in the West to regard Confucius' Analects as the primary, perhaps only source of Confucianism (Confucius lived 551–479 bc). But Confucius himself claimed to be a transmitter of an ancient moral and social tradition of the ru (scholar-gentleman-leader) that was manifested in the golden ages of previous dynasties: the Xia (roughly 2100–1700 bc), the Shang (1700–1027 bc) and, especially, the Zhou (the Western Zhou, which Confucius prized, 1027–771 bc; all of these dates are rough as the dynasties likely had overlapping polities, not discrete ones as traditionally conceived). Prominent dynastic leaders were emulated, including the perhaps legendary Yao, Shun, and Yu of the Xia dynasty and historical figures such as King Wen and the Duke of Zhou. Confucianism (read ruism), therefore, predates Confucius. In these dynasties and their dynastic rulers, the tradition affirms, the ideal was real.
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Confucian art is art inspired by the writings of Confucius, and Confucian teachings. Confucian art originated in China, then spread westwards on the Silk road, southward down to southern China and then onto Southeast Asia, and eastwards through northern China on to Japan and Korea. It still maintains a strong influence within Indonesia. Confucian influence on western art has been limited.
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For 2,500 years Confucian teachings have influenced the thought and behavior of peoples in China, Korea, Japan, and Vietnam. A major emphasis of Asian women scholars has been the examination of Confucian ideology on their history and current status. Scholar Xiao Ma has said: "Women always have been fighting for a way out of the Confucian shadows."
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The Confucian Mansion treasures up many books and documents from the 13th year (1534) of the Jiaqing reign of the Qing Dynasty to 1948. From 1949 to today, over 9000 volumes (over 300,000 pieces) have been arranged. These files reflect the political, economic and cultural condition of Ming, Qing dynasties and the Republic of China from different angles. Therefore, they are important materials for the research into China's feudal system in the later period. Moreover, in the Confucian Mansion there are over 10,000 jewelries and clothes bestowed by emperors of Yuan, Ming and Qing dynasties. Among them one crown of the Yuan Dynasty is especially precious because it is the only one in China today.
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From the time of Mencius, the Confucian tradition maintained that human nature is born with the four virtues: humanity (den), righteousness (L), propriety (u), and wisdom (chih). They are standards of moral conduct. When the Sung Neo-Confucianists appeared on the scene, they collectively called these four virtues nprinciple" or nli,w and applied it 44 to all things, saying specifically... that humanity is the root of the other three virtues. Humanity comes with a person from the very beginning. Chu Hsi, in the Complete Works of Master Chu, sums up the concept of humanity by saying that humanity is "the character of the mind and the 45 principle of love." W. T. Chan explains that "humanity" here "not only means the love of all people but the love of all things as well.
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As reviewed in the leadership section, Confucian leadership is based on two main themes: personal order and sociopolitical order. Both themes emphasize reciprocally interpersonal relationships between superiors and subordinates under hierarchically authoritative leadership as well as reciprocally humanitarian leadership. Based on the dual Confucian leadership, the characteristic of leadership in Korean higher education is still hierarchically authoritative in general. Since 1948, the Ministry of Education has strictly controlled all Korean higher education institutions with a highly centralized closed system. Korean postsecondary institutions have shrunk autonomy, idiosyncrasy, and diversity under the direction and supervision on the Ministry of Education. Like the Ministry of Education, most college and university administrators have generally preferred authoritative leadership to democratic leadership.
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