Introduction
Feng Menglong wrote many songs and jokes during the period of the Ming dynasty. His works were in the form of storytelling that had great teachings and lessons for society. Many humorous, moralistic, settled, spicy, and incredible stories of the time played a great role in society. The teachings reflected on issues of love, escapades, customs, suffering, and even about life at the time. His works reflected the Chinese society during the Ming era and they have played a role in society today. His works were entertaining and also taught society many valuable lessons. The works touched on both the cultural and gender studies of the Chinese way of life that was seen during that period.
Teaching of Qing
Menglong supported the idea of a love vibrant world and the beauty of love. He argued that society should be able to open up for science, crucial criticism, and support a joyful life that is full of love. The concept of love and romantic association was a subject of manifestation in Ming society. Feng Menglong argued that feelings and love needed to be correctly and cautiously cultured in regard to the compliance of another entity.
He describes the eagerness of human beings on matters of love and romance to be fulfilled. Emotion or love should be allowed to blossom in society so that fulfillment can be achieved. The Ming society had the concept of arranged marriage but this did not reflect the idea of love. He argued that the relationship that is between a man and a woman is special and should be natured to become love. Menglong, therefore, advocated for people to be allowed to feel and experience love through other means.
The Neo- Confucian was largely accepted in Ming society. Many of those who participated in Neo-Confucian teachings were philosophers, artists, writers, doctors, community ethicists, political theorists, historians as well as local government members.
The Ming society believed in good ethical standards and personal decent self-preservation. In his teachings, Feng Menglong stressed the need for cultivating moral behaviors in society as well as social understanding and togetherness. The Ming society felt that theoretical awareness is hopeless if not combined with moral actions within the society. Neo-Confucian aimed at achieving human unity and compassion that would be able to help the society flourish in all ways. In this way, people were expected to be self preserved and cultivate good morals to be an example for the next generations.
Menglong felt that staying away from exploiting happiness and laughter was not healthy. He advocated for good friendship within the society to be free and happy. Menglong further argues that though people should treasure good friendship they should be aware of those friends who do not have good intentions. He demonstrated the friendship that is between father and son as one to be admired and nurtured. He states further that those who harbor bad feelings for others instead of being happy are foolish. He argued the society to be full of joy and look out for each other. Menglong values good entertainment and appreciation for one another’s talent. The Ming society is encouraged to value true friendship to have happiness. Menglong argued that for the society to be able to live in harmony they should have close relationships (Hsu, 68).
Conclusion
Menglong teachings have very great teaching for the Ming society. This society though has traditional customs and beliefs were being encouraged to embrace new changes that will help the society to grow. Menglong felt that the Ming society needed to be informed and learn good morals and values to be able to help the other generations. Confucian teachings had new and varied teachings that Menglong felt will make the society grow. He taught them the value of love, happiness, and unity through his writings and songs. His works continue to play an important role even in contemporary society.
Works Cited:
Hsu, Pi-Ching. Beyond Eroticism: A Historian’s Reading of Humor in Feng Menglong’s Child’s Folly. Lanham: University Press of America, 2005.