Conservapedia - User contributions [en]

Conservapedia:Desk/Miscellany

2009-01-28T14:13:20Z

Rustice:

<noinclude><center>[[Conservapedia:Desk|Back to the Desk]]</center></noinclude>
=General Messages=
Archives: [[Conservapedia:Desk/Miscellany/Archive1|1]] [[Conservapedia:Desk/Miscellany/Archive2|2]] [[Conservapedia:Desk/Miscellany/Archive3|3]]

== <hiero> tag and WikiHiero ==

Is it possible to introduce support for WikiHiero on Conservapedia? On Wikipedia it is possible to insert hieroglyphs into an article using this tag along with the WikiHiero syntax to enter the signs correctly. It'd be useful to have this feature here too.
--[[User:Krysg|Krysg]] 07:54, 10 December 2008 (EST)

== Someone is trying to steal my password ==

I recently received this E-mail:

Someone (probably you, from IP address 92.16.2.122)
requested that we send you a new password for Conservapedia (http://www.conservapedia.com/index.php).
The password for user "Kuyper" is now "[removed]".
You should log in and change your password now.
If someone else made this request or if you have remembered your password and you no longer wish to change it,
you may ignore this message and continue using your old password.

You might want to consider looking into this as hacking is a serious problem. [[User:Kuyper|Kuyper]] 16:50, 28 December 2008 (EST)

== How to edit? ==

I read the article on Barak Obama. Basically, it is a train wreck. I am not an expert on him, but I thought I could at least take out all the snide innuendo's, and even if the artilce is much shorter, at least it will be more credible. He is, after all, the President of the United States, and deserves some minimal respect.

However, I have no idea how to edit articles on this thing, and there is just about no help or assistance. It certainly does not seem to be user friendly.

So, I am just about ready to give up.

I also read the article on Virgnia, since that is where I am from. Under the list of counties, it only had about half of them. It was a terribel article. I do not understand how this organizaiton works, but many of the articles are not vey good, and then when you invite people to edit them, how do we do it?

Sincerely

Daniel Sharp

: With all due respect, your misspellings are the worst I've seen. Please improve and then try to improve the Virginia article, with good spelling. Thanks much, and Godspeed.--[[User:Aschlafly|Andy Schlafly]] 21:44, 18 January 2009 (EST)

:: As well as the links that I've just put on your user talk page, see [[Help:Contents]] for some more advice. However, that help is not designed for someone who has never edited a Wiki before. [[User:Philip J. Rayment|Philip J. Rayment]] 23:37, 18 January 2009 (EST)

:::Daniel Sharp is also user [[user talk:Lucyjordan|Lucy Jordan]]? I'm really confused here. --[[User:TK|'''₮K''']]/Admin[[User_Talk:TK|/Talk]] 01:52, 19 January 2009 (EST)

There are some very serious problems with the entries concerning topics related to Confucianism. Many of entries are not strictly incorrect but are sufficiently superficial to be grossly misleading. When it comes to topics as foreign as Confucianism, brevity is not your friend. I will try to help, but unfortunately I do not have the time or the resources to do everything that needs doing. You need a total overhaul.

Xunzi

2009-01-28T13:46:35Z

Rustice: /* References */

'''Xunzi''' (Hsün Tzu) (298 - 238 B.C.) was one of the three original [[Confucious|Confucian]] [[philosopher]]s. The most important concept in Xunzi's philosophy is the Way (dao). The term originally referred to a path, however, it has been extended to a way of doing things, a way of acting, or the right way to live. The style of writing in the Xunzi is quite indifferent, and the Xunzi was rejected in favour of the [[Mencius]] in the neo-Confucian imperial corpus; many see the decision to be as a result of the Mencius' superior style, and not superior content. On the other hand, whilst Mencius believed that humans are naturally good, and it is enough to let their natural inclinations surface, Xunzi believed that all humans are naturally "bad", and that, through schooling and Confucian-style self-cultivation, humans can become "good."

== Heaven ==
Xunzi had a different view on Heaven than other early philosophers, although not different to the views of most Chinese philosophers, primarily because the word for "heaven" in Chinese is "天", which also means "sky", amongst other things, and is quite ambiguous, and a very common character. "Heaven" as a concept does not means "a place of the after-life" in the Chinese philosophical tradition, and to translate it as "heaven" is simply for convenience, as in reality there is no synonym in English. Xunzi believed Heaven is much like nature in that it acts as it always does, neither helping the good nor harming the bad. This is different from other early theological thinkers in the middle east, who believed that Heaven was the dwelling place of an anthropomorphic God who had a personal interest in the lives of humans.

==Nature of Man==

Xunzi believed that the nature of man was evil, a different position than many other philosophers, but one that matches much of western religious teaching.<ref>http://www.uoregon.edu/~chn305/Xunzi.htm</ref>

==References==

<References/>

[[category:Chinese Philosophers]]

Although the classical Chinese word "e" is often translated as "bad" or "evil," the term itself is not consistent with the concept of "evil" as it's understood in the Western tradition. For example, it is not associated with notions such as "sin" or "fallen-ness." That is, "evil" in the Judeo-Christian sense refers to a phenomenon that entered upon the world after the fall, both the fall of man and the fall of Lucifer. For Xunzi, "evil" never entered upon the world as a supernatural force acting counter to the will of a benevolent God. Here we ought to remember that Xunzi was an atheist. Rather, when Xunzi refers to the nature (xing) of man (renzhi) as evil (e), he seems to mean that the human animal is organized in such a way that civilization, morality, rituals, etc. are not things that come naturally to the human being and are artifacts (wei) that are supervene upon human animality by means of assiduous self-cultivation (xiushen).

Confucius

2009-01-28T12:59:40Z

Rustice: /* References */

[[Image:Uyr6.jpg|right|thumb|Confucius (illustration from Myths & Legends of China, 1922, by E.T.C. Werner)]]
'''Confucius''' (551-478 B.C.) was a Chinese thinker and social philosopher born in Lu (modern day Shandong province). He was poor, but self-educated and started teaching his disciples around age 20.<ref>The New American Desk Encyclopedia, Penguin Group, 1989</ref>

Confucius, a great figure in ancient [[China]], lived during the corruption and collapse of the [[Zhou Dynasty]], and formulated a code of ethics and ritual based upon the venerated ancient [[Golden Civilizations]] of China. His real name was Kong Fu Zi (the "Zi" character meaning "little one," or "master"), the [[Latinization]] of his name occurred when the first Christian evangelicals came to China and took a liking to his teachings, and transferred them back to the West. His disciples wrote down his teachings in a book called the [[Analects]], which focus on man's duties to obey a universal natural law through ritual behavior. Moderation in conduct, or "Li", was emphasized, and [[filial piety]] (respecting the older members of one's family) was the goal. Age itself is greatly honored in Chinese culture, and the elderly were taught to be venerated. He emphasized rational analysis with a touch of flexibility. He is quoted to say, <blockquote>"I for my part am not one of those who have innate knowledge. I am simply one who loves the past and who is diligent in investigating it."</blockquote>

Confucius became a magistrate in the city of Chang-tu, but resigned when the position turned out to have very little influence.

After Confucius died there was an era of the [[Warring States]] in ancient China, lasting from 481-221 B.C. During this time period social philosophy thrived amidst the chaos of war and famine, and Kongzi's teachings were criticized by philosophers such as [[Mozi]] and [[Han Feizi]], while expanded upon by [[Mengzi]] (Latinization: Mencius) and [[Xunzi]], which would be incorporated into governmental policy with the rise of the [[Han Dynasty]].

Confucian ideas were later brought to Europe by [[Marco Polo]] in the 1500s.

==References==

<References/>

[[category:Chinese Philosophers]]

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.