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• W2039103688 abstract "Confucius remarks that one distinguishing feature of the junzi is his capacity to elicit the best from others.1 This capacity to influence and improve, Confucius sug gests, is not merely a matter of what the junzi says or does, but is a function of who he is. Confucius himself is perhaps the clearest measure we have for under standing the rather subtle species of influence operative here. While Confucius is quick to disown any prideful estimations of his own skill and is modest, if not self deprecating, in his self-descriptions,2 in the Analects he is assigned a moral charisma and skill akin to the sun and moon (An. 19.24). Indeed, much of the Analects reads as a paean to Confucius, an attempt to capture the profound influence he exer cised over his students, and can by extension, it is implied, still influence those who apprehend his character and appropriate it as a model for emulation in their own lives. One recourse his students have for capturing and conveying this influence con sists in relating the explicit instruction that Confucius offered, and thus the Analects records Confucius' philosophical claims and moral prescriptions. However, there is, the text suggests, something incomplete in this approach. For while its authors take care to relate Confucius' ideas, they likewise attend to Confucius' behavior and comportment, depicting in often rich detail his customary habits of interaction with others and his manner of inhabiting his own skin. They target for notice even appar ently trivial features of the master, such as his posture and eating habits. With these details we begin to approach who Confucius is as a human being and, more signifi cantly, who he is as a companion and model to others. We learn something of Con fucius' personal style, the figure he cut in the world. While Confucius may be as the sun and moon, he is brought to earth and made flesh in these details. Enlivened with a distinctive demeanor and personality, he assumes a human presence in the text. That the Analects' portrait of Confucius is finely rendered serves a number of immediate purposes. Perhaps the most obvious of these is the credence his behav iors lend to his moral prescriptions. Confucius is shown to exhibit in his own actions the moral sensibility he recommends to others, and thus his counsel assumes the authority and authenticity of experience. Details about Confucius' behaviors and de meanor likewise serve to sustain the efficacy of the moral model he offers. At a very basic level, such details allow us to conceive Confucius as a person with a humanity sufficiently like our own that we may entertain him as a living possibility for our own appropriation. That is, moral models stand to aid the learner in her attempts to wed understanding to action, and, where these models are also enlivened with rich detail, the student may better conceive the role of value in the fullness and com" @default.
• W2039103688 created "2016-06-24" @default.
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• W2039103688 date "2007-01-01" @default.
• W2039103688 modified "2023-09-25" @default.
• W2039103688 title "The Educative Function of Personal Style in the Analects" @default.
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• W2039103688 doi "https://doi.org/10.1353/pew.2007.0037" @default.
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