The importance of filial piety can be expressed in this quote from " The Analects of Confucius ", " Yu Tzu said, ‘ It is rare for a man whose character is such that he is good as a son and obedient as a young man to have the inclination to transgress against his superiors ; it is unheard of for one who has no such inclination to be inclined to start a rebellion.

During the late Song dynasty ( 960-1279 ) the importance of the Analects as a philosophy work was raised above that of the older Five Classics, and it was recognized as one of the " Four Books ".

The political importance and popularity of Confucius and Confucianism grew throughout the Han dynasty, and by the Eastern Han the Analects was widely read by schoolchildren and anyone aspiring to literacy, and was usually read before the Five Classics themselves.

The growing importance of the Analects within Confucianism was recognized during the Eastern Han when the Five Classics was expanded to the " Seven Classics ": the Five Classics plus the Analects and the Classic of Filial Piety.

The importance of education and study is a fundamental theme of the Analects.

If they are led by virtue, and uniformity sought among them through the practice of ritual propriety, they will possess a sense of shame and come to you of their own accord " ( Analects 2. 3 ; see also 13. 6 ).

Go is also mentioned in the Analects of Confucius ( c. 5th century BC ).

Wilson's work also examined the earliest Japanese writings in the 8th century: the Kojiki, Shoku Nihongi, the Kokin Wakashū, Konjaku Monogatari, and the Heike Monogatari, as well as the Chinese Classics ( the Analects, the Great Learning, the Doctrine of the Mean, and the Mencius ).

Hagakure is also known as The Book of the Samurai, Analects of Nabeshima or Hagakure Analects.

The Analects, or Lunyu (), also known as the Analects of Confucius, is the collection of sayings and ideas attributed to the Chinese philosopher Confucius and his contemporaries, traditionally believed to have been written by Confucius ' followers.

Most Analects scholars also believe that, by the early Han dynasty ( 206 BC-220 AD ) the book was widely known and transmitted throughout China in a mostly complete form.

His primary goal in educating his students was to produce ethically well-cultivated men who would carry themselves with gravity, speak correctly, and demonstrate consummate integrity in all things ( Analects 12. 11 ; see also 13. 3 ).

He also gave lectures from the teachings of Song Dynasty Confucian scholars Cheng Yi and Cheng Hao, I Ching, Analects, and Zhang Zai in royal presence.

It is also mentioned in Book XVII of the Analects of Confucius and in two of the books of Mencius ( c. 3rd century BC ).

Zhou is mentioned in the Confucian Analects ( zizhang ); and, also, in the Three Character Classic.

Ryckmans is also a translator of Chinese literature, such as the Analects of Confucius, and The Treatise on Painting by Shi Tao.

Claims that he started his education as late as fifteen may also be an oblique literary reference to Confucius ’ own statement in Lunyu ( Analects ) 2. 4 that, " At fifteen, I set my heart on learning.

Later Confucian philosophers discussed ren as the quality of having a kind manner, similar to the English words " humane ", " altruistic ", or " benevolent "; but, of the sixty instances in which Confucius discusses ren in the Analects, very few have this later meaning.

( This use of the term ren is peculiar to the Analects ).

Throughout the Analects Confucius ' students frequently request that Confucius define ren and give examples of people who embody it, but Confucius generally responds indirectly to his students ' questions, instead offering illustrations and examples of behaviours that are associated with ren and explaining how a person could achieve it.

According to Confucius, a person with a well-cultivated sense of ren would: speak carefully and modestly ( Analects 12. 3 ); be resolute and firm ( Analects 12. 20 ); be courageous ( Analects 14. 4 ); be free from worry, unhappiness, and insecurity ( Analects 9. 28 ; 6. 21 ); moderate their desires and return to propriety ( Analects 12. 1 ); be respectful, tolerant, diligent, trustworthy, and kind ( Analects 17. 6 ); and, would love others ( Analects 12. 22 ).

Confucius recognized his followers ' disappointment that he would not give them a more comprehensive definition of ren, but assured them that he was sharing all that he could ( Analects 7. 23 ).

To Confucius, the cultivation of ren involved depreciating oneself through modesty while avoiding artful speech and ingratiating manners that would create a false impression of one's own quality ( Analects 1. 3 ).

He believed that people could cultivate their sense of ren through exercising the Golden Rule: " Do not do to others what you would not like done to yourself "; " a man with ren, desiring to establish himself, helps others establish themselves ; desiring to succeed himself, helps others to succeed " ( Analects 12. 2 ; 6. 28 ).

Confucius regarded the exercise of devotion to one's parents and older siblings as the simplest, most basic way to cultivate ren ( Analects 1. 2 ).

Confucius believed that ren could best be cultivated by those who had already learned self-discipline, and that self-discipline was best learned by practicing and cultivating one's understanding of li: rituals and forms of propriety through which people demonstrate their respect for others and their responsible roles in society ( Analects 3. 3 ).

Ren and li have a special relationship in the Analects: li manages one's relationship with one's family and close community, while ren is practiced broadly and informs one's interactions with all people.

He argued that the demands of ren and li meant that rulers could oppress their subjects only at their own peril: " You may rob the Three Armies of their commander, but you cannot deprive the humblest peasant of his opinion " ( Analects 9. 25 ).

The university motto comes from Analects Book 19. 6 (《 論語 • 子張 》): 博學而篤志, 切問而近思, which means " to learn extensively and adhere to aspirations, to inquire earnestly and reflect with self application ".

These scholars point to the Bamboo Annals and the Confucian Analects, which were among the first works to mention Gija, but do not mention his migration to Gojoseon .< ref >

According to the Han dynasty scholar Huan Tan, the old text version had four hundred characters different from the Lu version ( from which the received text of the Analects is mostly based ), and it seriously differed from the Lu version in twenty-seven places.

They are known as the " Dingzhou Analects ", and the " Pyongyang Analects ", after the location of the tombs in which they were found.

There have been many commentaries on the Analects since the Han dynasty, but the two commentaries which have been most influential on Chinese readers ' interpretation of the text have been the Collected Explanations of the Analects ( Lunyu Jijie ) by He Yan ( c. 195-249 ) and several colleagues, and the Collected Commentaries of the Analects ( Lunyu Jizhu ) by Zhu Xi ( 1130-1200 ).

He's work collected, selected, summarized, and rationalized the most insightful of all preceding commentaries on the Analects which had been produced by earlier Han dynasty and Wei dynasty ( 220-265 AD ) scholars.

Confucius said that a morally well-cultivated individual would regard his devotion to loving others as a mission for which he would be willing to die ( Analects 15. 8 ).

In the Analects, Confucius argues that a society in which people are virtuous would have no need of judges, rules, or jurisprudence because people would be able to resolve social conflicts by themselves.

Zhu codified the canon of Four Books ( the Great Learning, the Doctrine of the Mean, the Analects of Confucius, and the Mencius ) which in the subsequent Ming and Qing Dynasties were made the core of the official curriculum for the civil service examinations.

Unlike the aphoristic style of the Analects and Mencius, Xunzi was a more rigorous thinker and wrote elaborately argued essays, which were collected into the book called Xunzi.

As a result of his ability to learn quickly, his father decided to move him to further Confucian texts, such as the Analects, which he practiced on banana leaves.

In his autobiography, Chau admitted he did not understand the meaning of the text in great detail at the time, but by age six, he was skillful enough to write a variant of the Analects that parodied his classmates, which earned him a caning from his father.

The Analects, the main source of the Confucianism of Confucius, actually has little to say on the matter of filial piety and some sources believe the concept was focused on by later thinkers as a response to Mohism.

Confucianism is a philosophical school developed from the teachings of the sage collected in the Analects of Confucius.

In time, their writings, together with the Analects and other core texts came to constitute the philosophical corpus of Confucianism.

By the early Han dynasty the Analects was considered merely a " commentary " on the Five Classics, but the status of the Analects grew to be one of the central texts of Confucianism by the end of that dynasty.

During most of the Han period the Analects was not considered one of the principal texts of Confucianism.

The status of the Analects as one of the central texts of Confucianism continued to grow until the late Song dynasty ( 960-1279 ), when it was identified and promoted as one of the Four Books by Zhu Xi and generally accepted as being more insightful than the older Five Classics.

Confucianism arose during the 5th century BCE from the teachings of Confucius, collected under the name of the Analects.