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Line 19: − − Certain difficulties have arisen around English translations of the "Lunyv," the "Analects." When Jesuits priests, originally destined for the Indian subcontinent, arrived in China, the school of Confucianism (Rujia) that was flourishing at the time was "Daoxue," literally meaning "inquiry into the Dao/Way," but for philosophical reasons it could be translated simply as "ontology." The English compound "Neo-Confucianism" is typically used to denote "Daoxue" and should not be confused with "New Confucianism," which did not emerge until the 20th century. The Jesuits, fearing that in its Neo-Confucian and Xunzian manifestations, Confucianism was overwhelmingly a secular philosophy with strong atheistic tendencies, placed greater emphasis on Confucius and Mencius, whose writings were sufficiently vague and underdeveloped to make allowances for theistic readings. As a consequence of this, most, although not the most recent, translations of the "Lunyv" and the "Mengzi," as well as other important Confucian texts, have been somewhat "Christianized." It should be noted that this may provide a false sense that Confucianism and Christianity are complementary philosophies/religions. Certain important terms, such as "tian," "yi," and "e," translated as "Heaven," "righteousness," and "evil" respectively, do not commensurate well their Christian counterparts. The Analects tend to contradict the Gospels more often than they compliment them. Examples of this can be readily found by any astute reader.
→References: Reposition and question accuracy.
Confucian ideas were later brought to Europe by [[Marco Polo]] in the 1500s.
Confucian ideas were later brought to Europe by [[Marco Polo]] in the 1500s.
== Translations ==
Certain difficulties have arisen around English translations of the "Lunyv," the "Analects." When Jesuits priests, originally destined for the Indian subcontinent, arrived in China, the school of Confucianism (Rujia) that was flourishing at the time was "Daoxue," literally meaning "inquiry into the Dao/Way," but for philosophical reasons it could be translated simply as "ontology." The English compound "Neo-Confucianism" is typically used to denote "Daoxue" and should not be confused with "New Confucianism," which did not emerge until the 20th century. The Jesuits, fearing that in its Neo-Confucian and Xunzian manifestations, Confucianism was overwhelmingly a secular philosophy with strong atheistic tendencies, placed greater emphasis on Confucius and Mencius, whose writings were sufficiently vague and underdeveloped to make allowances for theistic readings. As a consequence of this, most, although not the most recent, translations of the "Lunyv" and the "Mengzi," as well as other important Confucian texts, have been somewhat "Christianized." It should be noted that this may provide a false sense that Confucianism and Christianity are complementary philosophies/religions. Certain important terms, such as "tian," "yi," and "e," translated as "Heaven," "righteousness," and "evil" respectively, do not commensurate well their Christian counterparts. The Analects tend to contradict the Gospels more often than they compliment them. Examples of this can be readily found by any astute reader.{{fact}}
==References==
==References==
[[category:Chinese Philosophers]]
[[category:Chinese Philosophers]]