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Do not fill this in! ==Influence== ===In 17th-century Europe=== [[File:LifeAndWorksOfConfucius1687.jpg|thumb|''Life and Works of Confucius'', by [[Prospero Intorcetta]], 1687]] The works of Confucius were translated into European languages through the agency of [[Jesuit China missions|Jesuit missionaries stationed in China]].{{refn|group=note|The first was [[Michele Ruggieri]] who had returned from China to Italy in 1588, and carried on translating in Latin Chinese classics, while residing in Salerno.}} [[Matteo Ricci]] was among the very earliest to report on the thoughts of Confucius, and father [[Prospero Intorcetta]] wrote about the life and works of Confucius in [[Latin]] in 1687.<ref name="Windows into China">"Windows into China," John Parker, p. 25, {{ISBN|0-89073-050-4}}</ref> Translations of Confucian texts influenced European thinkers of the period,<ref name="Mungello">{{Cite journal |last=Mungello |first=David E. |author-link=David Emil Mungello |year=1971 |title=Leibniz's Interpretation of Neo-Confucianism |journal=[[Philosophy East and West]] |publisher=[[University of Hawaii Press]] |volume=21 |issue=1 |pages=3–22 |doi=10.2307/1397760 |jstor=1397760}}</ref> particularly among the [[Deism|Deists]] and other philosophical groups of the [[Age of Enlightenment|Enlightenment]] who were interested by the integration of the system of morality of Confucius into [[Western culture|Western civilization]].<ref name="Windows into China" /><ref>[[John M. Hobson]] (2004), ''[[The Eastern Origins of Western Civilisation]]'', [[Cambridge University Press]], pp. 194–195, {{ISBN|0-521-54724-5}}</ref> Confucianism influenced the German philosopher [[Gottfried Wilhelm Leibniz]], who was attracted to the philosophy because of its perceived similarity to his own. It is postulated that certain elements of Leibniz's philosophy, such as "simple substance" and "[[Pre-established harmony]]", were borrowed from his interactions with Confucianism.<ref name="Mungello" /> {{see also-text|''[[Monadology]]''|[[Monad (philosophy)]]}} The French philosopher [[Voltaire]], Leibniz's intellectual rival, was also influenced by Confucius, seeing the concept of Confucian rationalism as an alternative to Christian dogma.<ref name="epc">{{Cite book |last=Feng Lan |title=Ezra Pound and Confucianism: Remaking Humanism In The Face of Modernity |publisher=[[University of Toronto Press]] |year=2005 |isbn=978-0-8020-8941-0 |page=190}}</ref> He praised Confucian ethics and politics, portraying the sociopolitical hierarchy of China as a model for Europe:<ref name="epc" /> {{blockquote|text=Confucius has no interest in falsehood; he did not pretend to be prophet; he claimed no inspiration; he taught no new religion; he used no delusions; flattered not the emperor under whom he lived{{nbsp}}...|sign=[[Voltaire]]<ref name="epc" />}} ===On Islamic thought=== From the late 17th century onwards a whole body of literature known as the [[Han Kitab]] developed amongst the [[Hui people|Hui Muslims]] of China who infused [[Islam]]ic thought with Confucianism. Especially the works of [[Liu Zhi (scholar)|Liu Zhi]] such as ''Tianfang Dianli'' ({{lang-zh|labels=no|c=天方典禮|p=Tiānfāng Diǎnlǐ}}) sought to harmonise Islam with not only Confucianism but also with [[Taoism]] and is considered to be one of the crowning achievements of the Chinese Islamic culture.<ref>{{Cite journal |last=Frankel |first=James |year=2009 |title=Uncontrived Concord: The Eclectic Sources and Syncretic Theories of Liu Zhi, a Chinese Muslim Scholar |journal=Journal of Islamic Studies |volume=20 |pages=46–54 |doi=10.1093/jis/etn062}}</ref> ===In modern times=== Important military and political figures in modern Chinese history continued to be influenced by Confucianism, like the Muslim warlord [[Ma Fuxiang]].<ref>{{Cite book |url=https://books.google.com/books?id=MJzB6wrz6Q4C&pg=PA251 |title=Intellectuals in the modern Islamic world: transmission, transformation, communication |publisher=Routledge |year=2006 |isbn=978-0-415-36835-3 |editor-last=Stéphane A. Dudoignon |location=London |pages=250, 375 |editor-last2=Hisao Komatsu |editor-last3=Yasushi Kosugi}}</ref> The [[New Life Movement]] in the early 20th century was also influenced by Confucianism. Referred to variously as the Confucian hypothesis and as a debated component of the more all-encompassing Asian Development Model, there exists among political scientists and economists a theory that Confucianism plays a large latent role in the ostensibly non-Confucian cultures of modern-day East Asia, in the form of the rigorous work ethic it endowed those cultures with. These scholars have held that, if not for Confucianism's influence on these cultures, many of the people of the East Asia region would not have been able to modernise and industrialise as quickly as [[Singapore]], [[Malaysia]], [[Hong Kong]], [[Taiwan]], [[Japan]], [[South Korea]] and even [[China]] have done. For example, the impact of the [[Vietnam War]] on Vietnam was devastating, but over the last few decades Vietnam has been re-developing in a very fast pace. Most scholars attribute the origins of this idea to futurologist [[Herman Kahn]]'s ''World Economic Development: 1979 and Beyond''.<ref>{{Citation |last=Hicks |first=George |title=Economic Development in East and Southeast Asia: Essays in Honor of Professor Shinichi Ichimura |date=1990 |page=25 |editor-last=Seiji Naya |chapter=Explaining the Success of the Four Little Dragons: A Survey |publisher=Singapore: Institute of Southeast Asian Studies, and Honolulu: East-West Center |isbn=978-981-3035-63-8 |editor2-last=Akira Takayama}}{{pb}}{{cite journal | last1 = Hofstede | first1 = Geert | last2 = Harris Bond | first2 = Michael | year = 1988 | title = The Confucius Connection: From Cultural Roots to Economic Growth | url = http://www2.seminolestate.edu/falbritton/Summer%202009/FHI/Articles/Hofstede.confucious%20connection%20120505%20science%20direct.pdf | journal = Organizational Dynamics | volume = 16 | issue = 4| pages = 124–5 | doi = 10.1016/0090-2616(88)90009-5 | pmid = 4640478 |archive-url=https://web.archive.org/web/20130626043702/http://www2.seminolestate.edu/falbritton/Summer%202009/FHI/Articles/Hofstede.confucious%20connection%20120505%20science%20direct.pdf |archive-date=26 June 2013 }}</ref> Other studies, for example Cristobal Kay's ''Why East Asia Overtook Latin America: Agrarian Reform, Industrialization, and Development'', have attributed the Asian growth to other factors, for example the character of agrarian reforms, "state-craft" ([[state capacity]]), and interaction between agriculture and industry.<ref>{{Cite journal |last=Kay |first=Cristóbal |year=2002 |title=Why East Asia overtook Latin America: Agrarian reform, industrialisation and development |url=http://homes.ieu.edu.tr/~ibagdadi/INT230/Christobal%20Kay%20-%20Why%20East%20Asia%20Overtook%20Latin%20America.pdf |journal=Third World Quarterly |volume=23 |issue=6 |pages=1073–1102 |doi=10.1080/0143659022000036649 |s2cid=154253600}}</ref> Historical and current Confucianists were and are often environmentalists<ref name=":0" /> out of their respect for ''tian'' and the other aspects of nature and the "Principle" that comes from their unity and, more generally, harmony as a whole, which is "the basis for a sincere mind".<ref name=":9">{{Cite book |title=World Scripture: A Comparative Anthology of Sacred Texts |publisher=[[Paragon House|Paragon House Publishers]] |year=1995 |isbn=978-1-55778-723-1 |editor-last=Wilson |editor-first=Andrew |edition=1st paperback |location=St. Paul |page=19}}</ref> ===On Chinese martial arts=== After Confucianism had become the official 'state religion' in China, its influence penetrated all walks of life and all streams of thought in Chinese society for the generations to come. This did not exclude martial arts culture. Though in his own day, Confucius had rejected the practice of Martial Arts (with the exception of Archery), he did serve under rulers who used military power extensively to achieve their goals. In later centuries, Confucianism heavily influenced many educated martial artists of great influence, such as [[Sun Lutang]],{{Citation needed|date=February 2021}} especially from the 19th century onwards, when bare-handed martial arts in China became more widespread and had begun to more readily absorb philosophical influences from Confucianism, [[Buddhism]] and [[Daoism]]. Summary: Please note that all contributions to Christianpedia may be edited, altered, or removed by other contributors. If you do not want your writing to be edited mercilessly, then do not submit it here. You are also promising us that you wrote this yourself, or copied it from a public domain or similar free resource (see Christianpedia:Copyrights for details). 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