A Comparative Study of Junzi in Chinese Culture and Gentlemen in English Culture

【Abstract】：Junzi and gentlemen is respectively one of the core elements in Chinese culture and English culture. Thousands of years’ development has integrated them with their own culture and become indivisible. In hope of helping learners gain a more comprehensive understanding of Junzi and gentlemen culture， including commons and differences， this paper will compare Junzi culture with gentlemen culture in terms of origins， elements， developments.

【Key words】： Junzi; gentlemen; comparative study

1.Introduction

Junzi and gentlemen culture is one of the representative cultures in Chinese nad English culture. The formation and development of Junzi and gentleman culture has a profound influence on each culture. With the mutual penetration of culture and development of international communication， Chinese and British culture are getting more familiar.

This paper will focus mainly focus on commons and differences of Junzi and gentlemen culture with the aim of exploring distinctive connotation.

2.Origin of Junzi and gentlemen culture

Junzi derived from Confucianism. “The Analects of Confucius” inscribed Junzi for many times and proposed several aspects of image of Junzi. Junzi was the representative character of ancient people who owned spiritual ideals and good behaviors. Gentleman culture emerged in the upper class society of Britain. A gentleman refers to a man who behaves according to moral norms.

3.Common elements

3.1Love， wisdom and responsibility

Love is the highest ethical standards of Junzi’s personality in terms of two aspects： love and loyalty. Love is the key point of benevolence. Junzi’s love was not only to family， relatives， but also to common people. Gentleman was also required to help others bravely and use wisdom to solve problems. Participation had been considered an important symbol a Junzi must have. It is necessary to take actions to participate affairs， care about public life. British gentleman had a strong sense of ownership and responsibility for the society. Gentlemen concerned more about national affairs. The maintenance of good social order was a reflection.

3.2Unity of internal beauty and external beauty

Confucius considered gentleman’s personality as a model of internal and external beauty. He believed that a gentleman must first achieve the balance of outward grace and solid worth. A moral person should also be polite and elegant in manners and etiquette. The value orientation of the British gentleman was linked with practical actions. As a gentleman， he not only has a modest appearance， but also shows himself with practical actions. A British man once said： “if there is a lifelong belief， or an idea that can dominate all， it is to show your abilities.”

4Different elements

4.1Attitude towards females and social class

Ancient Junzi discriminated against women. Confucianism held the idea that women were inferior to men; women’ status should be strictly restrained. In Britain， the gentleman respected the lady courteously. Respect to females is an important embodiment. In general， the British people always put female on the priority status. “Lady first” is a typical example.

The original meaning of Junzi is son of the emperor. Confucius changed its meaning of status and transformed it into benevolence. Since The Warring State， the meaning of Junzi was gradually stabilized， neglecting the origin， social class and property factors. Later， industrial class and businessmen emerged. They were eager to have opportunities to ascend to the top class and be gentlemen. It’s not necessary that Junzi must be born in a wealthy family while gentleman is still related to social class and social status.

4.3Aggressive and conservative characters

The Junzi has an enterprising spirit. Confucianism stressed that self-reliance is the inherent characteristic of a Junzi， and it is natural or spontaneous. Junzi should be energetic， full of self-confidence， self-reliance.

English gentlemen prefer smooth life. Comfortable gentleman culture becomes a weakness of British： lack of insight and tolerance of new things， and hate competition. Today， the British middle class don’t have aggressive and competitive spirits. Instead， a smooth gentlemen culture is more prevailed in Britain society.

5.Changes and development of Junzi and gentleman culture

Junzi originally referred to man of higher status. Confucius inherited and developed requirements put forward by previous generation and first defined moral quality as benevolence， righteousness， wisdom， and so on. Since then， the relations between Junzi and moral quality were fixed up. Jun Zi referred to people with gracious virtue rather than high social status.

Gentleman culture was constantly changing. In thirteenth century， the gentleman culture fused strength， loyalty and bravery. Later， spiritual qualities were integrated. There was such a song： “honesty， kindness， freedom and braveness， short of three items， he could not be called a gentleman.” With the further development of capitalism， sense of kindness and responsibility was weaken， personal struggle and business success increasingly became standard of gentlemen.

6.Conclusion

Junzi culture and gentleman culture is respectively an important content of Chinese and British culture， which is significant factors of value-orientation and personality shaping of people of the two countries. Junzi and gentleman is a model of common ideal personality of two countries， and is also the model of traditional culture. They will stretch from generation to generation and become the internal motivation of culture growth and development. It reflects general agreement on the value of human life. Thoughts of the two kinds of people can complement each other and promote the development of culture and value.

Bibliography：

[1]Guan Nanyi. “The Novel The Good Solder and the Change of the Idea of an English Gentle-man.” Foreign Literature Studies 2 （2004）： 68-73.

[2]Qiu Shijing amp; Kong Duyun. “The Analects of Confucius’ gentleman view and Its Modern Enlightenment.” Academics in China 116 （2006）： 114-118.