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Capstone recruitment companies house write for me capstone course college of reporting eta squared anova in excel By reading Chapters 17 and 21 of ;Yang Huo: in The Analects, we will understand the importance of the two chapters. Let·s begin with a student by the name of Zai Wo; Zai Wo appeared in The Analects five times. However, out of the five times that his name was mentioned, only once was his name used as a part of a list: ;verbal section with Zai Wo, Zigong�: In the other four instances, he was the recipient of Confucius· reproval. The most famous of the four instances, which was also the most serious, was ;Zai Yu (one of Zai Wo·s names) being asleep during the day.: The Master said, ;Rotten wood cannot be carved; a wall of dirty earth will not receive the trowel.: 12 ;At first, my way with men was to hear their words, and give them credit for their conduct.: ;Now my way is to hear their words, and look at their conduct.: ;At first, my way with men was to hear their words, and give them credit for their conduct.: ;Now my way is to hear their words, and look at their conduct.: ;It is from Yu that I have learned to make this change.: Zai Wo was one of Zai Yu·s names. Zai Yu was a smart person, but in the wrong way. He slept during the day, and as a result, Confucius was not pleased with him. What does the expression ;Rotten wood cannot be carved: mean? It means that for a sculptor to carve wood, the wood texture must be fine; if it isn·t, it means that the wood (i.e., Zai Wo) is not strong enough. If the wood is not strong enough (i.e., lacking motivation), then nothing can be made (done). Zai Wo had the smartest brains; his logic was impeccable. What is the theme of this chapter? It is the ;three years· mourning for parents.: Let me briefly talk about the ;three years· mourning for parents.: Although it is called the ;three years· mourning,: Both Book of Rites and Xunz clearly state that ;The mourning of the three years came really to an end with (the close of) the twenty-fifth month.: In other words, three years· mourning is not 36 months, but 25 months. Ancient people sometimes favored the concept of ;discounts:; because 24 months equate to two years, the 25th month would be considered the first month of the third year. Therefore, if you mourn for 25 months, you can claim to have fulfilled your three-year-mourning responsibility, that you have mourned for your parents into the third year and fulfilled your duty as a child. However, in general, people still refer to it the ;three years· mourning,: and people have grown accustomed to such a custom. Nonetheless, Zai Wo argued that the mourning period was too long and that one year would suffice. We say that ;a period: is the duration between the same date of the current year and that of the next. Zai Wo debated that the mourning period of three years was too long and provided two sound, logical arguments. For the first argument, He said that during the mourning period, a child could not practice rites nor make music. Therefore, ;[if the superior man] abstains for three years from the observances of propriety, those observances will be quite lost. If for three years he abstains from music, music will be ruined.: We ask, ;had Zai Wo conducted a study prior to making this assertion?: Of course he didn·t. He just assumed so. If you do not practice rites for three years, you will forget a lot about the rites. Let·s not forget here that Confucius was an expert of rites and ceremonies. So Zai Wo said that three years away from music, that is, three years away from performing music, would ruin music. If you don·t play music for three years, your fingers stiffen. Just like if you forbid a violinist to play the violin during the mourning period, he/she would not be able to produce mesmerizing music after 25 months. Therefore, Zai Wo had a point here. However, this reason is insufficient because the effect of 25 months on one·s ability to practice rites and make music differs between people. We must also not forget that a society exists because of common norms that have been established. Common norms do not consider individual differences. For example, although the society sets the ;three years· mourning: rule, for the most filially pious children, they may feel that they need more than 30 years. For a society to operate stably, there must exist an objective code of ethics. So what is this ;three years· mourning: rule? It is the code of ethics that all members of the society must follow. If you don·t, you will be condemned by others for not being filially pious; If you do, nobody can criticize you for not being filially pious. People would have to say that you have fulfilled you duties, and that you are indeed filially pious. However, did Confucius argue with Zai Wo by asking him whether he had conducted a survey or study? No, he did not. However, Zai Wo used his smartness to argue that in a world in which humanities were represented by rites and music, three years· mourning was too long. For the second argument, Zai Wo·s explained how he came up with the mourning duration of one year. He said that it took one year for new rice to grow to replace The old rice consumed. He said that rice harvest in the state of Lu in the Shandong Province (where they lived) was once a year. However, according to his personal experience in Taiwan, rice harvest occurred three times a year. So should one adopt the frequency practiced in Lu or Taiwan for calculation? This revealed that length is relative. Zai Wo then said, ;in procuring fire by friction:; people did not have gas stoves back in the days, they needed to make fire by boring a hole in wood. A year·s worth of wood used to make fire comprised five different wood types. Why five? Because one for spring, autumn, and winter; and two for summer because summers were long; This was where the Wu Xing (five elements) used by ancient Chinese people originated. However, how do you match five elements with four seasons? One might ask. You match it by assigning two elements for summer. So you have five elements, two for the summer and one each for the remaining seasons for a perfect match. So the use of old wood ;in procuring fire by friction: signifies a duration of one year. It takes one year to use up the five wood types, one year to grow rice. Therefore, he argued that the three years· mourning period practiced by the society was too long, and that it should be reduced to one year because that was how long it took for nature to complete a cycle. He argued that by observing these natural phenomena, one should be able to derive the ;common denominator: of one year; thus, a mourning period of one year should suffice. This shows that Zai Wo was exceptionally smart. His reasons were not based on what he felt was appropriate, but rather evidence. He considered both humanities and nature, and you cannot fault him for having any serious flaws in his assertion. Nevertheless, Confucius did not argue with him by asking whether he had really been to Taiwan, or by stating that some people could practice rites and make music even if they were abstained from doing so for three years; therefore, observances would not be lost nor music be ruined. Such an argument would never be resolved. As a philosopher, Confucius quickly shifted the principles of the code of ethics into psychological and emotional issues; he asked, ;If you were, after a year, to eat good rice, and wear embroidered clothes, would you feel at ease?: Questioning Zai Wo whether he would feel at ease if he ate good rice, and wore embroidered clothes. During the mourning period, people could not eat good rice. If they were rich, they were customarily required to build a wooden house next to their home where they would live; they would not sleep in a comfortable bed nor wear colored embroidered clothes. Instead, they would wear clothes made of cloth. Thus, Confucius asked Zai Wo that if he only mourned for one year, would he be at ease when he began to once again eat good rice and wear embroidered clothes? This shifted the code of ethics from a set of standards to what society expected and desired from an individual. In other words, code of ethics was no longer an external constraint, but one that is configured according to one·s internal feelings. However, Confucius· attempt to shift the code of conduct from an external constraint to an internal feeling created a big problem, one in which Zai Wo took advantage of. If you ask a person how he/she feels about something, what do you think is going to happen? The person is going to reply whatever that supports his/her argument. If you ask a person whether they would be at ease, the moment when you ask such a question, you have lost the debate. Why? As far as debating techniques are concerned, this is the last type of question you would want to ask. If you ask me ;would I feel at ease?: then I could respond by saying ;yes, I would.: Can everyone see now why Zai Wo was scolded? He was scolded because he was insincere; to win the debate, he disregarded how he truly felt and answered whichever way that supported his argument. If the question was ;would you feel at ease?: He would reply, ;yes I would.: So there was nothing that Confucius could say but to remark ;if so, do as you wish.: If a person made up his mind to argue, there is nothing that another person could do. Therefore, when Confucius asked him that question, and Zai Wo said yes, Confucius replied, ;If you can feel at ease, do it.: Let us look at the examples that Confucius subsequently provided: he said that when a superior man mourns, he ;does not enjoy pleasant food which he may eat, nor derive pleasure from music which he may hear. He also does not feel at ease, if he is comfortably lodged. Therefore he does not do what you propose.: We can interpret it as follows: during the period of mourning, a superior man is unable to enjoy the tastiness of food, the beauty of music, the comfort of his home; therefore, he does not engage in these activities. But if none of it troubles Zai Wo, then ;do as you wish.: Noticing the change in the teacher·s facial expression, Zai Wo responded instinctively, and left the classroom. I would imagine that classrooms in the past had few doors and windows if any, so students could leave whenever they decided to do so. However, when Zai Wo left, Confucius made a comment criticizing Zai Wo, in which Confucius said, ;This shows Yu·s buren.: The ;Yu: here refers to Zai Yu (or Zai Wo), but what is buren (want of virtue)? I have seen many versions of interpretations, some of which made the comment more serious than it was. The two simple exchanges of remarks have been interpreted as Confucius saying that Zai Wo had no benevolence nor moral integrity, which is beyond an overstatement. Zai Wo was at most disingenuous, and that was all that Confucius said. Imagine that the expression ;The Master said, .Fine words and an insinuating appearance are seldom associated with true virtue·: describing the situation in which a job seeker uses artful words 217 and insinuating countenance to please his employer and create a warm atmosphere and that the job seeker is subsequently being referred to as having no benevolence nor moral integrity, wouldn·t it be a false accusation? All he wants is to find a job, so why is he being described as having no benevolence nor moral integrity? After Confucius· remark of Zai Wo·s insincerity, Confucius continued by saying the following 12-worded sentence, these 12 words were the reason that contributed to my admiration for Confucius at a young age. He said, ;It is not till a child is three years old that it is allowed to leave the arms of its parents.: These 12 words are a classic I have ever since feel a heartfelt admiration for Confucius. He says that a child needs to be three years old before he/she can leave the arms of his/her parents. In the olden days, husbands were breadwinners while wives stayed home and managed household affairs, so once a child was born, the mother would be responsible for raising the child. This shows that Confucius obviously paid attention to the matter and revealed his exceptional awareness. When I was young, I used to read a lot of Western books. I studied in the United States and often read their psychological research. Let me tell you about two of the studies that I had read about: The first one was about a shelter for abandoned babies that had sheltered 50 babies. Although all of the babies were well fed and cared for, they all acted similarly in that they looked dull, were expressionless, and disinterested, except one. That baby laughed whenever he saw a person. The physicians and nurses, all medically trained and possessed a background in science quickly noticed the difference and conducted a research to find out the reason why the baby, despite being the same as all the other abandoned babies, was so happy. They set up a closed-circuit television and monitored the baby for a week, after which they found the answer. It turns out that every day after work, an old garbage lady who worked there would play with the baby for half an hour whenever she saw the baby during her shift. Just 30 minutes of care a day would allow the baby to develop normally in every aspect. Conversely, the other babies did not even have 30 minutes of care a day. People have social demands for ethics, psychological needs for psychological comfort, and what else? physiological needs for parents· care, because it is not until we are three years old that we are able to leave the arms of our parents. Human development naturally begins with physiological needs, followed by psychological needs and social needs (i.e., ethics). When the society teaches us to do good but not bad things, it is not without reason. You rely on your parents· long-term care physiologically and are psychologically connected with your parents; therefore, you feel uneasy if you fail to practice filial piety. Code of ethics merely tells you what the appropriate practice is, something for you to follow, and something that provides the social norms, that is all it is. Therefore, when we study Confucianism, we cannot skip a section and come back to understand it at a later time. All etiquettes and laws in society carry their meanings pertaining to the code of ethics. They are used to determine whether a person is good or evil. They are not without basis because all humans share the same psychological feelings. Therefore, we say ;piety is the foundation of all virtues.: If a person is not filial pious, is unable to love his/her siblings, of course this includes siblings from a different father or mother given the openness of such situation in the modern era, the person would not be able to love anybody else. Confucianism specifies that there are different levels of love, and that love for closed ones is stronger than that for distant ones. Confucian ideology is unequivocal, one that is based on the sincerity of man, and one that preaches humanity and the human culture. capstone project examples management cheap Hilbert College, Hamburg.

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