China and the West

Horace Walpole erhält im ersten Jahr seines Studium in Cambridge von Lord John Hervey eine Kopie von General description of China von Jean Baptiste Du Halde.

Samuel Johnson
Fan Cunzhong : I do not assert that Samuel Johnson was an apostle of Chinese culture, which certainly he was not : he never loved any country except his own, and he never loved any culture except the classical heritage of Europe. Johnson did come in contact with Chinese culture and as an interpreter and critic of that culture.

Lobo, Jerónimo. A voyage to Abyssinia [ID D27039].
Erste Erwähnung Chinas von Samuel Johnson im Preface : "The reader will here find no regions cursed with irremediable barrenness, or blessed with spontaneous fecundity, no perpetual gloom or unceasing sunshine; nor are the nations here described either devoid of all sense of humanity, or consummate in all private and social virtues; here are no Hottentots without religion, polity, or articulate language, no Chinese perfectly polite, and completely skilled in all sciences : he will discover, what will always be discovered by a diligent and impartial inquirer, that wherever human nature is to be found there is a mixture of vice and virtue, a contest of passion and reason, and that the Creator doth not appear partial in his distributions, but has balanced in most countries their particular inconveniences by particular favours."

Lobo schreibt im Chap. V : "Having travelled some days, we were met by the King's brother, to whom, by the advice of Chec Furt, whose intent in following us was to squeeze all he could from us; we presented some pieces of Chinese workmanship, such as cases of boxes, a standish, and some earthenware, together with several pieces of painted calico, which were so much more agreeable, that he desired some other pieces instead of our Chinese curiosities; we willingly made the exchange. Yet some time afterwards he asked again for those Chinese goods which he had returned us, nor was it in our power to refuse them."

The Gentleman's Magazine ; vol. 5-15 (1735-1742).
Enthält Eintragungen über Du Halde's History of China [ID D26919].
Edward Cave issued proposals of a 'just translation' in English, to be entitled Description of China. The work was laborious and took time, but the readers of the Magazine were kept informed of its progress. In March 1737 the Description of China began to appear in weekly numbers, and there followed a heated controversy. In March the magazine pointed out that Richard Brookes edition had left out several moral tales. In a 'Letter to the Public' John Watts justified his omissions and gave some instances of the blunders and inaccuracies in Edward Cave's edition. Such attacks and counter-attacks continued until 1742, when, on the completion of his two volumes, Cave demonstrated once more how much his translation excelled that of Watts.
Letter to the editor about 'Description of China'. In : The Gentleman’s Magazine ; vol. 6 (1736).
"The more I read the Original, the more I admire it ; and wish, for the Benefit of the Publick, your Version was publish'd. What a rich and lovely Country does it represent to us ? How populous and full of glorious Cities ? What a number of surprising and magnificent Works ? What Industry and Genius in the People for mechanic Arts ? But above all, what admirable Maxims in Government and Morality ; wherein the Chinese wisely place the Top of all Sciences ? I am perswaded, no Nation ever had more sublime Notions of Moral Virtue, or produced such a number of illustrious instances in the several Branches of it, as the Chinese, who take more than ordinary Care to record them, for the Instruction of the Publick."

Nian, Xiyao. Shi xue jing yun [ID D39183]
Nian mentioned in his introduction that the treatise was prepared with the specific intention of aiding Chinese artists in rendering buildings and objects accurately in three-dimensional space. It is the earliest text in China to devote serious attention to one major aspect of European artistic principles and technique.

João do Casal ist Gouverneur von Macao.

Cosme Damião Pinto Pereira ist Gouverneur von Macao.

Joseph Labbe ist General Superior der französischen Mission.

Nicolas Fréret ist wissenschaftlicher Mitarbeiter der Académie des inscriptions et belles-lettres.

Das Verbot der Schriften von Christian Wolff wird trotz der Intervention von Joachim Lange aufgehoben.

Fréret, Nicolas. De l'antiquité et de la certitude de la chronologie chinoise [ID D19821].
Theodore Nicholas Foss : Frérét was one of the first to comment on Chinese chronology without apologizing for his inability to reconcile biblical reckoning to account for Chinese history.
Virgile Pinot : Fréret ne put admettre la réalité de l'éclipse de 2155 av. J.-C. que les figuristes avaient intérêt à nier, car s'il était vrai qu'une éclipse dont les anciens livres chinois donnaient les détails s'était réellement produite en Chine dans les circonstances indiquées par ces livres, et à l'époque désignée, il ne pouvait plus être question de prétendre que les livres ne racontaient pas l'histoire de la Chine et qu'ils étaient des livres transmis par les premiers patriarches et dont les Chinosi avaient perdu la clef. Prouver la certitude de la chronologie et de l'ancienne histoire chinoises malgré les difficultés et les obscurités qui résultent du recul du temps fut le but de Fréret lorsqu’il composa sa première Dissertation lue en 1733 à l'Académie des inscriptions et belles lettres. Il fallait avant tout donner une méthode historique indépendante de tout système religieux, ne se prévalant par d'une affirmation de la Bible pour repousser un fait d'une histoire profane contraire à cette affirmation. Il part d'un principe que les théologiens ne peuvent lui contester : il admet pour le calcul des temps de calcul de la Vulgate et il montre que rien dans la chronologie chinoise ne vient contredire ce système chronologique de la Bible. L'objet essentiel est de prouver la certitude de la chronologie chinose contre les figuristes qui veulent voir dans les premiers empereurs chinois Noé et ses ancêtres, et d'autre part, contre eux qui, désespérant d'establir la conciliation entre la chronologie chinoise et la chronogie sacrée ne veulent voir dans l'histoire des premiers temps de la Chine qu'on 'un amas de traditions confuses et peu assurées que les écrivains des diècles postérieurs ont liée les unes aux autres pour en former un seul corps'. Fréret croit trouver dans l'exposé des circonstances qui ont accompagné l'éclipse, rapportée par le Chou king, non certes une raison de douter de la réalité de cette éclipse, mais tout au moins une raison de douter du règne de cet empereur Tchong Wang, et und preuve que l'éclipse dont parle le Chou king ne peut être l'éclipse de 2155. Le principe de la méthode est d'écarter de l'ancienne histoire chinoise toute la période fabuleuse et de n'accepter dans la chronologie chinoise que les règnes des anciens empereurs qui peuvent être prouvés historiquement. C'est la raison pour laquelle Fréret, dans sa première dissertation, ne croyait pas pouvoir remonter plus haut que Yao. Gaubil et Mailla s'accordent à lui faire remarquer que Confusius a parlé des règnes antérieurs à Yao et qu'il fair remonter l'histoire de la Chine à Fou-hi et même au delà. Cette autorité de Confucius semble suffisant à Fréret pour qu'il accepte les règnes de Fou-hi, de Cheu nong et de Houang ti. Il fixe la première date certaine de l'histoire chinoise au début du règne de Houang ti, date que lui fournit la chronologie du Tchou chou, mais en admettant que d'autres empereurs ont pu régner en Chine antérieurement. Fréret est le premier historien qui ait essayé d'étudier l'histoire de la Chine ancienne en historien véritable, c'est-à-dire en laissant de côté toutes les préoccupations religieuses et tous les préjugés d'Européen. S'il a essayé de fixer la chronologie chinoise pour replacer les origines de cette nation dans l'histoire générale de l'humanité, il n'a jamais eu pour intention, même quand il a diminué cette chronologie, de l'adapter à la chronologie sacrée, pas plus qu'il n'a voulu, en établissant la certitude de l'antiquité de la Chine ruiner l'autorité de la Bible.
Sa correspondance avec les missionnaires jésuites en Chine en est une preuve suffisante, non moins que ses mémoires publiés dans le recueil de l'Académie des Inscriptions et Belles-Lettres. Mais à lire ces mémoires ou cette correspondance on serait tenté de croire que Fréret ne s'est intéressé qu'aux questions de chronologie ou d'histoire et que la recherche patiente qu'il a faite inlassablement des origines de la monarchie chinoise ne procède que de son goût d'érudit et d'historien. Cependant à l'occasion, dans sa correspondance avec le P. Gaubil, Fréret exprime son opinion sur la religion des premiers hommes et en 1737 il déclare qu'il croit qu'ils ont été théistes. Fréret analysant et critiquant la préface du P. Couplet sur la religion des anciens Chinois conclut comme Bayle à l'athéisme, et même à un panthéisme de genre spinoziste, des anciens Chinois.
Examinant d'après le P. Couplet les événements de la vie de Confucius, Fréret semble croire, comme Bayle le croyait des Lettrés de la Chine, qu’il avait une doctrine secrète : "La vie de ce philosophe, dit-il, estoit une comédie perpétuelle". Il masquait "ses sentimens et tous les mouvements de son cœur sous les apparences d'une tranquillité et d'une espèce d'impassibilité entière". Son enseignement portait sur quatre parties de la philosophie, morale, logique, politique, éloquence, mais il "n'admettoit ni métaphysique ni physique, ni théologie, aussi disoit-il lui-même, qu'un homme sage ne se devoit pas inquiéter de toutes ces choses". Sa doctrine est donc essentiellement morale, la science des mœurs étant chez les Chinois "la dernière et la plus estimée" de toutes les sciences. Il ne parle donc jamais ni du Souverain Être ni de l'immortalité de l'âme ni de l'autre vie, "il exorte à la vertu pour elle-même et pour les avantages qu'elle entraîne nécessairement avec elle par une suite naturelle". C'est la constatation qu'avait faite Bayle au sujet des Siamois. Donc la morale et la religion sont deux choses indépendantes. Les divinations de la religion chinoise que le P. Couplet s'efforce 'excuser mènent Fréret à la même conclusion : "Ces divinations n'estoient pas fondées sur les décrets d'une providence mais sur des raisons sympathiques et antipathiques qui s'accordent avec l’âme du monde".

Gründung des Hua yuan chu (Abteilung zur Glasherstellung) in der Verbotenen Stadt, Beijing und Ru yi guan im Yuang ming yuan.

Valentin Chalier schreibt, dass er am Kaiserhof 100 Arbeiter zur Herstellung von Uhren unterrichtet.

Giuseppe Castiglione malt die Albums Inauguration portraits of emperor Qianlong, the empress and the eleven imperial consorts (1736), Ten prized steeds (1743, 1748), Ayuxi on horseback attacking with a lance (1755), Machang chasing the enemy (1759).

Maria Theresia von Fugger-Wellenburg begegnet Florian Bahr, mit dem sie einen Briefwechsel und Austausch von Geschenken beginnt. Sie unterstützt die Jesuiten mit Geld für chinesische Kinder, Waisen und Witwen.

James Flint kommt in Guangzhou an.

Félix da Rocha kommt in Macao an.

Joseph Labbe ist in Hankou (Hubei) tätig.

Jean Noëlas beschäftigt sich am Kolleg von Macao mit dem Figurismus.

Franklin, Benjamin. From the morals of Confucius [ID D28943].
[In diesem Text könnten Fehler enthalten sein, das die Kopien fast unlesbar waren].
The First Book of Confucius was published by one of his most famous Disciples named Cemcu ; and this Learned Disciple writ very excellent Commentaries there on. This Book is, as it were, the Gate through which it is necessary to pass to arrive at the sublimest Wisdom, and most perfect. The Philosopher here treats of three considerable Things.
1. Of what we ought to do to cultivate our Minds, and regulate our Manners.
2. Of the Method by which it is necessary to instruct and guide others, And.
3. Of the Care that every one ought to have to tend to the Sovereign Good, to adhere thereunto, and, as I may so say, to repose himself therein.
Because the Author chiefly design'd to address his Instructions to the Prince and Magistrates, that might be called to the Regality, this Book entituled, Ta Hio [Da xue], or The Great Science.
The great Secret, says Confucius, to acquire true Knowledge, the Knowledge, consequently, worthy of Princes, and the most illustrious Personages, is to cultivate and polish the Reason, which is a Present that we have received from Heaven. Our Concupiscence has disordered it, and intermixt several Impurities therewith. Take away there fore, and remove from it these impurities, to the end that it may reassume its former Lustre, and enjoy its utmost Pefection. This, here is the Sovereign Good. This is not sufficient. 'Tis moreover requisite, that a Prince by his Exhortations, and by his own Example, make of this People as it were a new People. In fine, after being, by great Pains, arrived at this sovereign Perfection, at this chief Good, you must not relax ; its here that Perseverance is absolutely necessary. Whereas Men generally pursue not the Methods that lead to the Possession of the Sovereign Good, and to constant and eternal Possession, Confucius has thought it highly important to give some Instructions therein.
He says, That after we now the End to which we must attain, it is necessary to determine, and incessantly to make towards this End, by walking in the Ways which lead thereunto, by daily confirming in his mind Resolution fixt on for the attaining it, and by establishing it so well that nothing may in the least shake it.
When you have thus fixt your mind in this great Design, give up your self, adds he, to Meditation : Reason upon all things within your self : Endeavour to have some clear Ideas thereof ; Consider instinctly what presenteth it self to you. Pass, without prejudice, solid Judgments thereon ; Examine every thing, and weigh every thing with Care. After Examination and Reasonings of this nature you may easily arrive at the End where you must fix, at the End where you ought resolutely to stand, viz, at perfect conformity of all your Actions, with what Reason suggests.
As to the Means which a Prince ought to use, to purifie and polish his Reason, to the end that being thus disposed, he may govern his States, and redress and beautifie the Reason of his People, the Philosopher proposes after what manner the Ancient Kings governed themselves.
That they might at last govern their Empire wisely, they endeavoured, faith he, prudently to sway a particular Kingdom, and to excite its Members to improve their Reaction, and to act like Creatures endow'd with understanding. To produce this Reformation in this particular Kingdom, they laboured to regulate their Family, they took an extraordinary care to Polish their own Person, and so well to compose their Words and Actions, that they might neither say, nor do any Thing that might ever so little offend Complaisance, and which was not edifying ; to the end that they themselves might be a Pattern and Example continually exposed to the Eyes of their Domesticks, and all their Courtiers. To obtain this exterior Perfection, they strove to rectify their Mind, by governing and subduing their Passions, for they for the most Part, remove the Mind from its natural Rectitude, to abase and incline it to all forts of Vice. To rectify their Mind, to rule and subdue their Passions, they so acted, that their Will was always bent to Good, and never turn'd towards Evil. In fine thus to dispose their Will, they studied to illuminate their Understanding, and so well to enlighten it, that, if it was possible, they might ignore nothing : For to Will, Desire, Love and Hate, it is necessary to know, this is the Philosophy of Right Reason.
This is what Confucius proposed to the Princes, to instruct them how to rectify and polish first their own Reason, and afterwards the Reason and Persons of all their Subjects. But to make the greater Impression, after having gradually descended from the wise Conduct of the whole Empire, to the Perfection of the Understanding, he reascends, by the same Degrees, from illuminated Understanding to the happy State of the whole Empire. If, saith he, the Understanding of a Prince is well enlighten'd , his Will will incline only to Good ; His Will inclining only to Good, his Soul will be entirely rectified, there will not be any Passion that can make him destroy his Rectitude : The Soul being thus recified, he will be composed in his exterior, nothing will be observ'd in his Person that can offend Complaisance. His Person being thus perfected, his Family, forming it felt according to this Model, will be reform'd and amended. His Family being arriv'd at this Perfection, 'twill serve as an Example to all the Subjects of the particular Kingdoms, and the Members of the particular Kingdoms to all those that compose the Body of the Empire. Thus the whole Empire will be well govern'd ; Order and Justice will Reign there ; we shall there enjoy a profound Peace, 'twill be an happy and flourishing Empire. Confucius afterwards certifies, that these Admonitions do not less regard the Subjects than the Princes ; and after having address'd himself to Kings, he tells them, that they ought particularly to apply themselves rightly to govern their Family, to take care thereof, and reform : For, he adds, it is impossible that he that knows not how to govern and reform his own Family, can rightly govern and reform a People.
Behold what is most important in Confucius's Doctrine contained in the First Book, and which is the Text, as I may thy, whereon his Commentator Cemcu has taken Pains.
This Famous Disciple, to explain and enlarge his Master's Instructions, alleges Authorities and Examples, which he draws from three very Ancient Books, highly esteem'd by the Chineses.
The first Book he mentions, which is of a later date than the rest, is entituled Camcoa, and makes up part of the Chronicles of the Empire of Cheu. This Book was composed by a Prince called Vuvam, the Son of King Venvam. Vuvam does therein highly extol his Father, but his principal Design, in magnifying the Virtues and admirable Qualities of this Prince, is to form according to this Model one of his Brethren, whom he would perfect in Virtue ; And it is observeable, that he ordinarily tells him that their Father had the Art of being Virtuous ; Venvam said he to him had the Art of Polishing his Reason and his Person.
The Second Book, from whence Cemcu cites his Authorities and Examples, is called Tar-Kia. This Book, which a great deal ancienter than the First, was writ by a Famous Emperor Xam, named Y-Ym, seeing Tar-Kia the Grandson of the Emperor Chim-Tam degenerate from the Virtue of his Illustrious Ancestors, and carry himself after a manner wholly different from theirs ; he commanded him to live Three Years in a Garden, where was his Grandfathers Tomb ; that this made so great an Impression upon his Spirit, that he chang'd his course : And that the same Y-Ym who had done to kind an Office, having afterwards advanc'd him to the Empire. Tar Kia govern'd it a long time in great Prosperity. King Tam, said Y-Ym to Tar-Kia, King Tam always had his Mind disposed to cultivate that precious Reason which has been given us from Heaven.
In fine, the Third Book, which is much ancienter than the Two former, is called Ti-Tien ; and upon the occasion of King Yoa, it is there read, That thus Princes could cultivate this sublime Virtue, this great and sublime Gift which he had received from Heaven, viz. Natural Reason.
There is nothing that gives a greater Idea of the Virtue of the Ancient Chinese, than what they have Writ and Practis'd in respect of their Law-Suits. They Teach, that Actions ought not to be commenc'd against any one ; That Frauds, Severities, and Enmities, which are tho general Attendants and Consequences of Law-Suits, were unbecoming Men ; That the whole World ought to live in Unity and Concord, and hat to this end it behoved every one to use their utmost Endeavours, either to prevent Law Suits from arising, or to stifle them in their Birth, by reconciling the Parties, or inspiring them with the Love of Peace ; that is to say by engaging them to renew and improve their Reasons : These are Cemcu's own Words.
But what which is most remarkable on this Subject, is the extraordinary Precautions which the Judges took before any Cause was brought before their Tribunals. They with the utmost Vigilance and Attention, Examin'd the Ouside of the Plaintiff, or him that began the Suit ; to the end, that by this Means they might know whether this Man was thereunto excited by good Motives ; whether he believ'd his Cause good, or whether he acted Sincerely. And for this Purpose they were Five Rules. By the first Rule, They examined the placing of his Words, and Manner of Speaking ; and this was called Cutim, that is to say, The Observation of the Words. By the Second, They consider'd the Air of his Countenance, and Motion of his Lips, and this was called Setim ; that is to say, Observation of the Face. By the Third, They observ'd his manner of Breathing, when he propos'd his Cause ; this Rule was called Kitim, that is to say, The Observation of the Respiration. By the Fourth, They remark'd whether his Reply was quick ; whether he gave not intricate, illgrounded, uncertain Answers, or whether he spake of any other Thing than that in question ; or whether his words were not ambiguous ; and this was called Ulthim, that is to say The Observation of the Answers. Lastly, by the Fifth, The Judges were carefully to weigh the Considerations, and respect to see whether there was no Trouble, Digression, or Confusion ; if there appeared not any Design of a Lye and Fraud ; and this last Rule was called Motim, that is to say, The Observation of the Eyes.
T'was by these exterior Marks that the Ancient Areopagite discovered the most hidden Thoughts of the Heart, render'd an exact Justice, diverted a great many Persons from Law-Suits and Frauds, and inspir'd these Rules are ignor'd in China, or ar least wholly neglected.
To return to Confucius's Doctrine illustrated with the Commentaries of Cemcu. This Disciple set a high value upon a Maxim which he had frequently heard his Master repeat, and which himself also very strongly inculcated. T'was this ; Always behave thy felt with the same Precaution and Discretion as you would do, if you were observ'd by Ten Eyes and pointed at by so many Hands.
To Render Virtue yet more commendable, and more easily to inspire the Sentiments thereof, the same Disciple demonstrates, That, whatever is honest and advantageous, is amiable ; and we are obliged to love Virtue, because it includes both these Qualities. That moreover Virtue is an Ornament which establishes, as I may say, the whole Person of him possesses it, his interior and exterior ; that so the Mind it communicates inexpressible Beauties and Perfection ; that as to the Body, it there produces very sensible Delights ; that it affords a certain Physiognomy, certain Transports, certain Ways which infinitely please ; and as it is the Property of Virtue to becalm the Heart and keep Peace there, so this Tranquility and secret Joy do produce a certain Serenity in the Countenance, a certain Joy, and Air of Goodness, Kindness and Reason, which attracts the Heart and Esteem of the whole World. After which he concludes, that the principal Business of a Man is to rectifie his Mind, and so well to rule his Heart, that his Passions might always be calm ; and if it happen that they be excited, he ought to be mov'd no further than is necessary, in a word, that he may regulate them according to right Reason. For as for instance, adds he, if we suffer our selves to be transported with excessive Anger, that is to say, if we fall into a rage without any cause, or more than we ought when we have Reason, we may conclude, that our mind had not the Rectitude it ought to have. If we condemn and mortally hate a person, by reason of certain Defects that we observe in him, and render not Justice to his good and excellent Qualities, if endowed therewith, if we permit our selves to be troubled by a too great Fear ; if we abandon our selves to an immoderate Joy, or to and excessive Sorrow, it can be said that our Mind is in the State wherein it ought to be, that it has its Rectitude and Uprightness.
Cemcu carries this Moral a great way further, and gives it a Perfection which, in my opinion, could never be expected from those that have not been honoured with Divine Revelation. He says, That it is not only necessary to observe Moderation in general, as oft as our Passions are stirred, but that also in respect of those which are the most lawful, innocent and laudable, we ought not blindly to yield up ourselves thereunto, and to follow their Motions ; it is necessary to consult Reason. As for Example, Relations are oblig'd to Love one another, Nevertheless, as their Amity may be too weak, so it may be also too strong ; and as to the one and the other Respect, there is doubltess Irregularity. It is just for a Child to Love his Father ; but if a Father has any considerable Defect, if he has committed any great Fault, 'tis the Duty of a Son to acquaint him with it, and tell him what may be for his Good, always keeping a due Respect, from which he ought not to depart. Likewise, if a Son is fallen into any Sin, 'tis the Duty of a Father to reprove him, and give him his Advice thereon, but if their Love is Blind ; if their Love is a mere Passion ; if it is Flesh and Blood which make them [t]o act, this Affection is an irregular Affection. Why ? Because it digresseth from the Rule of right Reason.
We should injure the Reader if we should omit Speaking of the Emperor Yoa, whose Elogy is recorded in the Work that affords the Matter of ours. Never Man has more exactly practic'd all these Duties, which have been propos'd by Confucius Disciple than he. It may be said, if his Portraiture is not flatter'd, that he had a Disposition made for Virtue. He had a tender but magnanimous and well-disposed Heart. He lov'd those that he was oblig'd do love but 't was with the least Weakness. He in a Word, regulated his Love, and all his Passions, according to right Reason.
The Prince arriv'd at the Empire 2357 years before Jesus Christ, he Reign'd an Hundred Years ; but he Rul'd with so much Prudence, Wisdom, and so many Demonstration of Clemency and Kindness to his Subjects, that they were the happiest People of the Earth.
Yoa had all the excellent Qualities desirable in a Prince ; his Riches made him not Proud ; his Extraction which was to noble and illustrious, puffed him not up with Arrogancy. He was Virtuous, Sincere, and Kind without Affectation. His Palace Table, Apparel, and Furniture discover'd the greatest Moderation that ever was seen. He delighted in Musick ; but it was a Grave, Modes and Pious Musick he detested nothing so much as Songs wherein Modesty and Civility were blemisht. 'Twas not a Capricious Humour that made him dislike these sort of Songs, 'twas the desire he had of rendering himself in all Things pleasing unto Heaven. 'Twas not Avarice that produc'd him that moderation which he observed in his Table, Apparel, Furniture and every Thing else. It was only the Love he bore to those that were in want, for he only design'd to relieve them. 'Twas also his great Piety, and that ardent Charity wherewith he bu'rnd, which made him frequently to utter these admirable Words, The Famine of my People is my own Famine. My People's Sin is my own Sin.
[Hier steht : 'To be continued', aber die Bibliothek, die die Kopien geschickt hat, hat vergeblich eine Fortsetzung gesucht.]

Sekundärliteratur
Dave Wang : Franklin introduced Confucianism to public readers in North America for the first time. He published the essay due to the fact that Confucius' teaching related to Franklin's efforts to establish a personal code of behavior. The main concepts that he wanted to let his readers to understand is how he tried to use Confucius' moral philosophy to improve his virtue. Through his autobiography, Franklin emphasized that his moral virtue was extremely important to his success, both socially and economically. He listed in his autobiography the thirteen virtues he thought to be the most important elements : 1) Temperance ; 2) Silence ; 3) Order ; 4) Resolution ; 5) Frugality ; 6) Industry ; 7) Sincerity ; 8) Justice ; 9) Moderation ; 10) Cleanliness ; 11) Tranquility ; 12) Chastity ; 13) Humility. All values are one of the most important content of Confucius' moral philosophy.