Confucius (Kung Fu-Tzu)*
(551-479 BCE)
& Confucianism
*Family name = Kung (Kong)
Personal name = Zhong-ni
Kung Fu-Tzu (Kong Fu-zi) = “Master Kung”
“Confucius” = Latinization of “Kung Fu-Tzu”
The History of Chinese Philosophy
• The Classical Age (6th century BCE-2nd century CE)
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Confucianism (Confucius, 551-479 BCE)
Taoism (Lao Tzu, 6th century BCE)
Mohism (Mo Tzu, 468-376 BCE)
The Yin-Yang School (founder unknown)
The School of Names (Logic) (Hui Shih, c. 380-305 BCE)
Legalism (Han Fei Tzu, d. 23 BCE)
• The Medieval Age (2nd-10th centuries CE): relations & conflicts
between Confucianism, Taoism, & Buddhism
• The Modern Age (11th century -Present)
– Neo-Confucianism (incorporation of Taoist & Buddhist elements in an
overall Confucian perspective) (Chu Hsi, 1130-1200 CE & many others)
– 20th century impact of Western philosophies such as Pragmatism &
Marxism
The primary sources of
Confucian philosophy
Confucius claimed to derive his teachings from
“the Ancients,” whose wisdom is embodied in
“The Five Classics” (Wu Jing)
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The I Jing (“Book of Changes”)
The Shu Jing (“Book of History”)
The Shih Jing (“Book of Odes” [poetry])
The Li Ji (“Book of Rites”)
The Ch’un-ch’iu (“Spring & Autumn Annals”)
The further expression of
Confucian philosophy
“The Four Books”
(Ssu-chu)
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Analects (Lun-Yu)
The Doctrine of the Mean (Zhongyong)
The Great Learning (Ta-hsueh)
The Book of Meng-Tzu (Mencius, 371-288 BC)
Anthem
The ancient
State of Lu
That’s where Confucius
was born & spent most
of his life.
Confucianism originated in China,
but its influence spread to Korea &
Japan over the centuries.
Chronology of Chinese History
• c. 6000 BCE: Prehistory (belief in life after death; bone
divination) - legendary Hsia Dynasty (c. 1994-1500 BC)
• c. 1500-1040 BCE: Shang Dynasty (polytheism;
spiritism; ancestor veneration; bone & shell divination)
• 1040-256 BCE: Zhou (Chou) Dynasty (feudal era &
classical age; rise of Shang-Ti & “Mandate of Heaven;” ancestor
veneration & divination practices; continued belief in spiritism;
interest in life-prolongation & immortality; 8th-5th centuries BC period of disorder; emergence of classical Chinese philosophies:
Confucianism, Taoism, Mohism, Legalism, etc.) - Era of Warring
States (475-221 BC)
• 221-207 BCE: Qin (Ch’in) Dynasty (“The Burning of the
Books” in 213 BC) - Legalism enthroned; Confucianism attacked
Chronology, continued
• 206 BCE-25 CE: Former • 266-316 CE: Jin (Chin)
Han Dynasty (beginnings of
Dynasty
official state Confucianism)
• 316-589 CE: Era of North• 25-220 CE: Later Han
South Division - 16 Northern
Dynasty (rise of Chinese
Empire; imperial state religion;
Confucianism officially
established; the coming of
Buddhism)
• 220-280 CE: The Three
Kingdoms - Wei (220-266);
Shu (221-263); Wu (222-280)
(decline of Confucianism; rise of
Taoism & Buddhism)
Kingdoms (301-439); 5 Southern
Kingdoms (317-589) (rise of Taoist
religion; continued spread of Buddhism)
• 581-618 CE: Sui Dynasty
• 618-907 CE: Tang Dynasty
(high point for Buddhism & Taoism; 9th
century Confucian reaction against
Buddhism)
Chronology, continued
• 907-960 CE: Five Northern
Dynasties; Ten Southern Kingdoms 10th-13th
centuries CE:
• 960-1127 CE: Northern Sung (Song) Rise of NeoDynasty
Confucianism;
spread of Chan
• 1127-1279 CE: Southern Sung
(Zen) Buddhism
(Song) Dynasty
• 1264-1368 CE: Yuan (Mongol)
Dynasty (established by Kublai Khan) Anti-Confucian policy
(development of popular religious sects)
• 1368-1644 CE: Ming Dynasty
(Mongols out, Chinese emperors in; Confucianism
reestablished; Roman Catholicism arrives)
Chronology, continued
• 1644-1911 CE: Qing
(Ch’ing) (Manchu) Dynasty peak of Confucian (bureaucratic)
authority; increasing influence of
the West
• 1911-1912 CE: Chinese
Revolution
• Republic of China (19121949 [mainland]; 1945present [Taiwan])
• People’s Republic of
China (Communism)
(1949-present)
Confucianism in decline
Major figures in Confucian philosophy
• Neo-Confucianism
• Classical Confucianism
– Confucius (551-479 BCE)
– Mencius (371-189 BCE)
– Xun-zi (Hsun Tzu) (300-230
BCE)
• Han Dynasty
– Dong Zhong-shu (179-104 BCE)
– Yang Hsiung (53 BC-18 CE)
– Wang Chong (27-100 CE)
– Tang Dynasty - Han Yu
(767-824 CE)
– Sung Dynasty - Cheng Hao
(1032-1085); Cheng Yi
(1033-1108); Zhu Xi (Chu
Hsi) (1130-1200)
– Ming Dynasty - Wang
Yang-ming (1473-1529)
– Ch’ing Dynasty - Tai Chen
(1723-1777)
– 20th century: Hsiung Shihli (1885-1968); Fung Yulan (1890-?); & others
Central concepts in Confucian thought
Metaphysics
Ontology & Cosmology
• TAO (“Way”) - the Ultimate; the One; the Absolute;
the underlying Power; the Source
• Yin/Yang - the dual expression of TAO; neither is
superior to the other (see next slide)
• The Plural World - the universe; Heaven & Earth; an
ever-changing expression & blend of Yin & Yang
(Heaven is Yang in relation to Earth; and Earth is Yin in relation
to Heaven; but each is, in itself, a blend of both Yin & Yang.)
Yin & Yang
female
dark
cool
moist
passive
negative
evil
Earth &
moon
Heaven &
sun
male
bright
hot
dry
active
positive
good
Confucian metaphysics, continued
Theology
• Shang-Ti (God), the original ancestor (after the 11th century
BCE)
• Heaven (Tian, T’ien) - the divine realm (Human beings who have
died live on with Shang-Ti as ancestors (ti) in Heaven.)
• Continuity & interchange between Heaven (the divine realm) and
Earth (the human realm), i.e., between the ancestors & those
living on Earth (The ancestors are to be worshipped, and sacrifices are to be
Spiritism
(spirits everywhere, good
[shen] & evil
[gui]).
offered to them; they, in turn, will guide and protect us,
especially with regard to our futures (divination practices).
When we die, we will join the ancestors in Heaven and
become ancestors ourselves.)
[No hell(s)? See next slide.]
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Before the arrival of Buddhism
in China,
it seems that Chinese religions
did not contain a well-developed
idea of an afterlife.
• The souls of those who had lived
in accord with the “Mandate of
Heaven” (will of Shang-Ti)
would become ancestors in
Heaven; whereas
• the souls of those who had not
followed Heaven’s decree
would, after death, continue to
live on for a time in a dark
underworld area (called “the
Yellow Springs”) & then fade
away into nothingness.
• The idea of multiple levels of
hell entered Chinese religion
through Buddhism, which
arrived in China in the 1st
century CE.
• The religious Daoists
accepted this idea (but
modified it in various ways).
• Apparently, the Confucianists
continued to show little
interest in this subject.
Is Hell temporary or permanent?
In Buddhism, it is temporary.
Confucianism has no clear answer to this
question (because the Confucianists refuse
to speculate on these matters).
What is the Daoist view?
(To be continued?)
Confucian metaphysics, continued
Anthropology
(Human Nature & the Human Predicament)
• Human nature:
– naturally & inherently
good - need for
cultivation via education
– naturally social &
political - development
& perfection of human
nature within the social
& political realm
• The human predicament:
– suffering as a result of failure to
follow the “Way of the
Ancestors”
– Disharmony & conflict between
Heaven & Earth, between the
ancestors & us; and between
humans here on earth
– Solution of problem of
suffering: reestablish harmony
Confucius’s primary goal:
order, harmony, peace, & happiness
in this life here on earth
(He had only a secondary interest in
“transcendental” salvation.)
Axiology
(Theory of Value)
• Philosophy of art (aesthetics) - the moral &
political purposes of art (especially music)
• Moral philosophy (ethics) - the center of
Confucian philosophy (see next slide)
• Social & political philosophy (theory of
government) - the need for morally &
intellectually virtuous rulers & civil
servants
Central themes in Confucian
ethical theory:
• The Chun-Tzu - the
ideal of the Superior
(self-actualized,
virtuous, perfected)
Person
*Sometimes translated as
“humanity”
• Ren (jen) - virtue*
– Positive formulation:
cultivation of feeling
(respect, empathy,
compassion, love) for all
humanity
– Negative formulation: the
Silver Rule
Confucian ethics, continued
Li - Propriety (proper conduct)
• The Rectification of Names
(Zheng-ming) (proper use of
language)
• The Doctrine of the Mean
(Zhongyong) Strive for
harmony and balance
• The Five Constant
Relationships:
– parent-child
– husband-wife
– elder sibling-younger
sibling
– elder friend-younger
friend
– ruler-subject
Confucian ethics / Li, continued
Filial Piety (Xiao, Hsiao)
(devotion to & reverence for parents & family)
• The institution of the family is the
foundation of a well-ordered & civilized
society (grounded mainly on respect of
children for parents)
• Respect for age (experience & wisdom)
Confucian ethics / Li, continued
Religious Propriety
proper practice of traditional rites
(worship of God, ancestors, Heaven,
Earth, spirits; funeral services &
sacrifices in honor of parents)
Confucian ethics (& aesthetics?), continued
Wen
(learning & the arts)
• The importance of
culture in the creation & • Studying & learning
maintenance of a well• The arts - especially music
ordered society
(Confucius composed a “Book
of Music” [Yueh Jing], which
is sometimes referred to as a
“sixth classic.” but lost.)
Confucian axiology, continued
Confucius’s Political Philosophy
• Te - the union of power & virtue
• The characteristics of a good ruler (or civil
servant):
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moral goodness (virtue & propriety)
rationality
moderation
benevolence
Does Confucius have
a theory of knowledge
(an epistemology)?
How would he answer the following questions?
1. What is knowledge?
2. What are the sources of knowledge?
3. What are the extent & limits of knowledge?
4. What are the differences between knowledge & opinion?
5. What makes a belief (or proposition) true as opposed to false?
Mohism
Class objectives:
1. How is Mohism different from
Confucianism?
2. What justification does Mohism offer for
governmental authority?
3. Is “universal love” plausible and/or
defensible?
Mo Tzu (479-381 BCE)
• Warring States period: increasing
prosperity; social upheaval
• Rejects many of Confucian doctrines
• Proto-utilitarian: the right act is that act
which will bring about the greatest
happiness of the greatest number
Rejection of Confucianism
• Universality rather than partiality
• Tradition not an intrinsic good
• Family relations no more important than
strangers
• Happiness to be sought directly rather
than as by-product state
Mohist Political Philosophy
• Basic principle of legitimation: bring
about the satisfaction of basic needs of
greatest number
• Authoritarian rule
• State like a machine
“Universal Love”, Pt. I
• Purpose of philosophy is to effect good
government
• Cause of all evil is lack of universal
mutual love
• Partial family relations to be discouraged
Pt. II
• Proto-utilitarian principle: “to stimulate
and promote all that will be
advantageous to the nation, and to take
away all that is injurious to it.”
• This implies mutual love
Argument of Pt. II
P1. Lack of mutual love leads to disorder,
crime, and unhappiness.
P2. Mutual love will bring about happiness
and order.
P3. The right thing for a rule to do is “to
stimulate and promote all that will be
advantageous to the nation, and to take
away all that is injurious to it.”
C. Therefore a ruler ought to stimulate and
promote mutual love.
Critical questions to ask of
Mohism
1. Would “universal mutual love” be
effective in securing peace and order if it
were instituted?
2. Is it possible for universal mutual love to
be effected?
Are humans capable of such love?
Can love be commanded?