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    Kristine Yana
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    The document discusses the key Confucian concepts of Tian (Heaven), Di (Earth), and Ren (Man) and their relationships. Tian represents the orderly cosmos and heavenly principles that can be realized through human practices. Di refers to both the earth and the earthly emperor who rules with the "Heavenly mandate" and responsibility to care for the people. Ren occupies a central position in Confucian philosophy, representing the highest virtue of being human through relationships and interaction with nature, characterized by altruism, virtue, and moral perfection.

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    The document discusses the key Confucian concepts of Tian (Heaven), Di (Earth), and Ren (Man) and their relationships. Tian represents the orderly cosmos and heavenly principles that can be realized through human practices. Di refers to both the earth and the earthly emperor who rules with the "Heavenly mandate" and responsibility to care for the people. Ren occupies a central position in Confucian philosophy, representing the highest virtue of being human through relationships and interaction with nature, characterized by altruism, virtue, and moral perfection.

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    586 views2 pages

    Tian Di Ren

    Uploaded by

    Kristine Yana
    The document discusses the key Confucian concepts of Tian (Heaven), Di (Earth), and Ren (Man) and their relationships. Tian represents the orderly cosmos and heavenly principles that can be realized through human practices. Di refers to both the earth and the earthly emperor who rules with the "Heavenly mandate" and responsibility to care for the people. Ren occupies a central position in Confucian philosophy, representing the highest virtue of being human through relationships and interaction with nature, characterized by altruism, virtue, and moral perfection.

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    Tian Di Ren

    Confucianism sees humankind to have a deep and cosmic significance. This significance

    manifests itself in partnership with both Heaven and Earth forming the classic Chinese trinity of

    Heaven Earth and Humankind, together manifesting the true embodiment of nature itself.

    Tian (Heaven)

    Tian is the Chinese character for heaven or sky. In a religious context, it was one of the

    foundational concepts of Confucianism. Some of the ancient philosophers established their

    religio-philosophical worldviews with the idea of an orderly cosmos where people could lead a

    meaningful life. Confucius respects Heaven but not in a superstitious manner as his teachings do

    not focused on issues such as creator-god but on society. Confucius regards tian as “a living

    culture—crafted, transmitted, and now resident in a human community”. Heavenly principles are

    rooted in human nature and can be realized in the human world through human practices. The

    man of virtue was well aware of the power of heaven that it is beyond human control and has

    mandatory power.

    Di (Earth)

    The term “Di” is one of the oldest Chinese words that refer to earth. Its concept is often

    associated with its complementary aspect, the Tian. In different eras, Di referred to the “earthly

    emperor” or at times called the ruler as the "Son of Heaven". The so-called earthly king had the

    most intimate relationship with Tian for it had bestowed upon him the "Heavenly mandate",

    allowing him to rule, and supported him in this responsible position. The ruler was, on the other

    side, also obliged to take over this rule with the necessary feeling of responsibility. He had to

    avoid at all means to make his people suffering by devastation, exploitation and natural disasters.

    Ren (Man)
    Ren occupies a central position in the Confucian philosophy as it represents the highest

    Confucian virtue. Etymologically, the term “ren” 仁, consist of “person 人” and the number “two

    二”, specifying the essence of being human through the relationship of two human beings and

    the interaction of humans with nature. In Confucianism, ren is the foundation virtue that

    represents the moral qualities which governs man and his relationship with others that is why it is

    also called as the perfect virtue. There are various interpretations of Ren and it can be

    categorized into two: Ren of Affection and Ren of Virtue. The Ren of Affection characterizes

    man’s feelings of altruism and conscientiousness to others. According to Confucius, “The man of

    Ren is one who, desiring to develop himself, develops others”. Being able to treat others equally

    as you would treat yourself is the practice of Ren. On the other hand, the Ren of Virtue

    symbolizes perfect virtue, moral perfection and human excellence. This can be achieved through

    the moral cultivation of five (5) virtues namely: Ren, Yi, Li, Zhi, Xin. The combination of Ren

    of Affection and Ren of Virtue, exhibited in an individual is the ideal form of what human beings

    should be. Nurture morally upright individuals that are grounded in moral values and exhibit

    moral actions as their way of life will actually lead to a gracious society.

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