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Richey, Jeffrey L. (28 August 2018). "Confucius". Oxford Bibliographies: Chinese Studies. Oxford: Oxford University Press. doi: 10.1093/OBO/9780199920082-0163. Archived from the original on 8 March 2022 . Retrieved 8 March 2022. (subscription required) Van Norden, B.W., ed. (2001). Confucius and the Analects: New Essays. New York: Oxford University Press. ISBN 0-19-513396-X. Mark, Joshua J. "Confucianism". World History Encyclopedia. Archived from the original on 2021-04-17 . Retrieved 2020-11-04. Fingarette, Hebert (1998). Confucius: the secular as sacred. Long Grove, Ill.: Waveland Press. ISBN 978-1-57766-010-1.

Confucius's descendants were repeatedly identified and honored by successive imperial governments with titles of nobility and official posts. They were honored with the rank of a marquis 35 times since Gaozu of the Han dynasty, and they were promoted to the rank of duke 42 times from the Tang dynasty to the Qing dynasty. Emperor Xuanzong of Tang first bestowed the title of "Duke Wenxuan" on Kong Suizhi of the 35th generation. In 1055, Emperor Renzong of Song first bestowed the title of " Duke Yansheng" on Kong Zongyuan of the 46th generation. [ citation needed] Ginsberg and China". 9 September 2017. Archived from the original on 12 April 2021 . Retrieved 12 April 2021. Get the most use out of your hair dryer by utilizing it to complete a variety of other tasks around the home. Hair dryers are capable of softening up candle wax to make it easier to clean up, drying out the water rings on your wooden coffee table, warming up your bed sheets on a cold winter night and softening butter for your favorite cookie recipe.Often overlooked in Confucian ethics are the virtues to the self: sincerity and the cultivation of knowledge. Virtuous action towards others begins with virtuous and sincere thought, which begins with knowledge. A virtuous disposition without knowledge is susceptible to corruption, and virtuous action without sincerity is not true righteousness. Cultivating knowledge and sincerity is also important for one's own sake; the superior person loves learning for the sake of learning and righteousness for the sake of righteousness. [ citation needed]

Riegel, Jeffrey (2012). "Confucius". The Stanford Encyclopedia of Philosophy. Stanford University. Archived from the original on 2013-12-02 . Retrieved 2012-03-25. Thomas A. Wilson (2002). On Sacred Grounds: Culture, Society, Politics, and the Formation of the Cult of Confucius. Harvard University Asia Center. pp.69, 315. ISBN 978-0-674-00961-5. Archived from the original on 2021-08-09 . Retrieved 2016-04-21.Parker, John (1977). Windows into China: The Jesuits and their books, 1580–1730. Boston: Trustees of the Public Library of the City of Boston. ISBN 978-0-89073-050-8. Two of Confucius's most famous later followers emphasized radically different aspects of his teachings. In the centuries after his death, Mencius ( 孟子) and Xunzi ( 荀子) both composed important teachings elaborating in different ways on the fundamental ideas associated with Confucius. Mencius (4th century BCE) articulated the innate goodness in human beings as a source of the ethical intuitions that guide people towards rén, yì, and lǐ, while Xunzi (3rd century BCE) underscored the realistic and materialistic aspects of Confucian thought, stressing that morality was inculcated in society through tradition and in individuals through training. In time, their writings, together with the Analects and other core texts came to constitute the philosophical corpus of Confucianism. [53] The Shiji stated that the neighboring Qi state was worried that Lu was becoming too powerful while Confucius was involved in the government of the Lu state. [38] According to this account, Qi decided to sabotage Lu's reforms by sending 100 good horses and 80 beautiful dancing girls to the duke of Lu. [38] The duke indulged himself in pleasure and did not attend to official duties for three days. Confucius was disappointed and resolved to leave Lu and seek better opportunities, yet to leave at once would expose the misbehavior of the duke and therefore bring public humiliation to the ruler Confucius was serving. Confucius therefore waited for the duke to make a lesser mistake. Soon after, the duke neglected to send to Confucius a portion of the sacrificial meat that was his due according to custom, and Confucius seized upon this pretext to leave both his post and the Lu state. Christianity and Confucianism: Culture, Faith and Politics. London, United Kingdom: Bloomsbury Publishing. 2020. p.382. ISBN 9780567657688. Archived from the original on 2021-08-09 . Retrieved 2021-05-03.

Nivison, David Shepherd (1999). "The Classical Philosophical Writings – Confucius". In Loewe, Michael; Shaughnessy, Edward (eds.). The Cambridge History of Ancient China. Cambridge: Cambridge University Press. pp. 752–759. ISBN 978-0-521-47030-8.The Ritual Formation of Confucian Orthodoxy and the Descendants of the Sage". ResearchGate. Archived from the original on 2018-10-25 . Retrieved 2016-05-03. The Confucian theory of ethics as exemplified in lǐ ( 禮) is based on three important conceptual aspects of life: (a) ceremonies associated with sacrifice to ancestors and deities of various types, (b) social and political institutions, and (c) the etiquette of daily behavior. Some believed that lǐ originated from the heavens, but Confucius stressed the development of lǐ through the actions of sage leaders in human history. His discussions of lǐ seem to redefine the term to refer to all actions committed by a person to build the ideal society, rather than those conforming with canonical standards of ceremony. [ citation needed] Wilkinson, Endymion (2015). Chinese History: A New Manual (4thed.). Cambridge, Mass.: Harvard University Asia Center. ISBN 978-0-674-08846-7. In Confucius's time, the state of Lu was headed by a ruling ducal house. [23] Under the duke were three aristocratic families, whose heads bore the title of viscount and held hereditary positions in the Lu bureaucracy. [24] The Ji family held the position "Minister over the Masses", who was also the "Prime Minister"; the Meng family held the position "Minister of Works"; and the Shu family held the position "Minister of War". [24] In the winter of 505 BCE, Yang Hu—a retainer of the Ji family—rose up in rebellion and seized power from the Ji family. [24] However, by the summer of 501 BCE, the three hereditary families had succeeded in expelling Yang Hu from Lu. [24] By then, Confucius had built up a considerable reputation through his teachings, while the families came to see the value of proper conduct and righteousness, so they could achieve loyalty to a legitimate government. [25] Thus, that year (501 BCE), Confucius came to be appointed to the minor position of governor of a town. [25] Eventually, he rose to the position of Minister of Crime. [25] Fung, Yiu-ming (2008). "Problematizing Contemporary Confucianism in East Asia". In Richey, Jeffrey (ed.). Teaching Confucianism. Oxford University Press. ISBN 978-0-19-804256-3. Archived from the original on 2021-04-15 . Retrieved 2021-02-21.