What makes a life go well?
Judge three lives shaped by status, relationships, desire, and fortune, then compare distinct accounts from Confucius, Mencius, Aristotle, and Epicurus.
Your judgments about the lives and their grounds stay on this device and are not shared or transmitted.
This voyage creates neither a score nor a philosophy-school profile.
Enter the historical conversation.
Different views show the same evidence-backed material. The map does not replace events whose location is unknown.
Commemoration and reception from 478 BCE onward
The Confucius complex at Qufu documents long reception, not the composition place of the Analects.
Confucius and the Analects — Cultivation in relationships and practice
Transmitted layers around the 4th century BCE
The Analects is a layered transmitted text; no single composition city is inferred.
Confucius and the Analects — Cultivation in relationships and practice
Approximately 335 BCE
Aristotle establishes his school and teaches at the Lyceum in Athens; this activity site is not an exact composition place for the work.
Aristotle — Activity across a life, not a passing mood
Athens · 주요활동
Approximately 4th century BCE
The Nicomachean Ethics distinguishes activity, habituation, a complete life, and external conditions; no exact composition city is inferred.
Aristotle — Activity across a life, not a passing mood
Around 307/306 BCE
Epicurus develops the school known as the Garden in Athens.
Epicurus — Desire, sufficiency, and friendship
Athens · 주요활동
Approximately 4th century BCE
The Mengzi preserves several arguments about cultivating and extending incipient moral responses.
Mencius and the Mengzi — Extending incipient moral responses
Later preservation around the 3rd century CE
Book X of Diogenes Laertius preserves the Letter to Menoeceus and Principal Doctrines; the preservation context is not turned into Epicurus’s composition place.
Epicurus — Desire, sufficiency, and friendship
Current reception context documented in 2025
The current institutional record at Zoucheng documents reception and commemoration of Mencius, not the composition place of the Mengzi.
Mencius and the Mengzi — Extending incipient moral responses