- Title Pages
- Editorial Note
- 1 Letter to Paul Carus (1896)
- 2 <i>Selections from</i> Shin Shūkyō ron (A New Interpretation of Religion)
- 3 Letter to Paul Carus (1897)
- 4 Christianity in Japan
- 5 Confucius
- 6 <i>Selection from</i> A Brief History of Early Chinese Philosophy
- 7 <i>Selections from</i> Suedenborugu (Swedenborg)
- 8 Zen, the Spiritual Heritage of the East
- 9 A Contemporary Buddhist View of Shinto
- 10 Swedenborg’s View of Heaven and “Other-Power”
- 11 <i>Selection from</i> Ignorance and World Fellowship
- 12 Zen and the Study of Confucianism (<i>Selection from</i> Zen and Its Influence on Japanese Culture)
- 13 What Is Religion?
- 14 <i>Selections from</i> Japanese Spirituality
- 15 Tea-Room Meditations
- 16 <i>Selections from</i> Essays in Zen Buddhism (First Series)
- 17 The Predicament of Modern Man
- 18 The Analytic and Synthetic Approach to Buddhism
- 19 The Answer Is in the Question
- 20 The Hands
- 21 Letter to Mr. Tatsuguchi
- 22 <i>Review of</i> Meditation and Piety in the Far East
- 23 <i>Selections from</i> Mysticism: Christian and Buddhist
- 24 Love and Power
- 25 Letter to Thomas Merton
- 26 Wisdom in Emptiness
- 27 Open Letter to President Kennedy and Premier Khrushchev
- 28 Buddhism and Other Religions
- 29 Religion and Drugs
- Glossary of Chinese and Japanese Terms
A Study of His Character and History
- (p.35) 5 Confucius
- Selected Works of D.T. Suzuki, Volume III
- Jeff Wilson, Tomoe Moriya, Richard M. Jaffe
- University of California Press
This chapter contains D. T. Suzuki's essay, published in the journal The Open Court in 1899, in which he discusses Confucius's character and history. In his essay, Suzuki addresses the confusion of the terms Shangdi for “God” and Tian for “Heaven” by “some Christian Orientalists” and his comparative approach to describing the influence of Mahayana Buddhism on Confucianism. According to Suzuki, Confucianism (and partly the Daoism of the legendary Laozi) is “the Chinese ideal of a perfectly developed virtue.” He also talks about “the Chinese mind,” which he associates with a lack of imagination and a tendency to positive conservatism, utilitarianism, practicality, and optimism. Suzuki concludes by arguing that Confucius was an advocate of realism and that his main object was the promotion of national welfare and the amelioration of social conditions.
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