Proper Order in Confucianism and as educated fundamentally by Mencius, the Chinese scholar, which is the applied hypothesis that trains how individuals can achieve their most astounding capability of moral and material prosperity encapsulated in Mencius' origination of human nature. The hypothesis of proper order is the essential and philosophical route to that end. Proper order has had enduring and substantial consequences for present day East Asian governmental issues and its connection between the state and society, and even on a smaller level of the individual and community. Indeed, the hypothesis of proper order begins first at the individual level and from that point twists to make a positive undulating impact all through all of society.
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Like what professor Magagna mentioned in the lecture, righteous and virtuous leadership composes of “virtuous balance, leadership, and function of institution and character”. (Magagna, Victor). Virtuous balance defines that the self interests of self and others need to be considered simultaneously in both short term and long term settings. However, this type of virtue does not necessary need to be self sacrificed, but instead can be mutual corporation and temporary compromise, like the term of corporation social responsibility. As a virtuous leader, they must be willing to be decisive when making choices and also must be willing to accept the cost or choose an unpopular choice as long as it still satisfies the human and humane need for proper order. When discussing about the application of virtuous leadership, it also acts as the function of institution similar to election or civil service …show more content…
According to Professor Magagna, an important part of achieving Proper Order is to build and maintain “a flourishing world for humanity”, in both material and moral sense (Magagna, Victor). The practice of self-wisdom is a way to increase wisdom and the practice of self-motivation. Xunzi, a famous Confucian scholar, considers self-cultivation a multidimensional process which includes controlling the vital breath, nourishing life, cultivating one’s character and strengthening one’s self (80). In Confucianism, self-cultivation can create a balance between self-interest and that of others. Xunzi’s discourse on learning and self-cultivation emphasizes his view of the importance of ritual/propriety: ‘a man without ritual will not live; an undertaking lacking ritual will not be completed; and a nation without ritual will not be tranquil’ (80). Through learning and self cultivation of proper order, leader can gain trust from the people he manages and ordinary people have more access to the ideal of a harmonized and properly orderly
Like what professor Magagna mentioned in the lecture, righteous and virtuous leadership composes of “virtuous balance, leadership, and function of institution and character”. (Magagna, Victor). Virtuous balance defines that the self interests of self and others need to be considered simultaneously in both short term and long term settings. However, this type of virtue does not necessary need to be self sacrificed, but instead can be mutual corporation and temporary compromise, like the term of corporation social responsibility. As a virtuous leader, they must be willing to be decisive when making choices and also must be willing to accept the cost or choose an unpopular choice as long as it still satisfies the human and humane need for proper order. When discussing about the application of virtuous leadership, it also acts as the function of institution similar to election or civil service …show more content…
According to Professor Magagna, an important part of achieving Proper Order is to build and maintain “a flourishing world for humanity”, in both material and moral sense (Magagna, Victor). The practice of self-wisdom is a way to increase wisdom and the practice of self-motivation. Xunzi, a famous Confucian scholar, considers self-cultivation a multidimensional process which includes controlling the vital breath, nourishing life, cultivating one’s character and strengthening one’s self (80). In Confucianism, self-cultivation can create a balance between self-interest and that of others. Xunzi’s discourse on learning and self-cultivation emphasizes his view of the importance of ritual/propriety: ‘a man without ritual will not live; an undertaking lacking ritual will not be completed; and a nation without ritual will not be tranquil’ (80). Through learning and self cultivation of proper order, leader can gain trust from the people he manages and ordinary people have more access to the ideal of a harmonized and properly orderly