Chapter 1: Confucius (pp.1-3); the Analects (p.3); Confucianism became state orthodoxy
in 2nd century BCE during Han dynasty, lasting till early 20th century (p.6); Confucian
influence in Korea, Japan and Vietnam (not the details, but just the fact it was influential
in those East Asian countries, in addition to China); visions of Confucius: learning from
the past (p.10), Confucius regarding himself as a transmitter (not a creator) of cultural
ideals and norms (pp.11-12), the organic interconnected between heaven, earth and
human realms (p.13), no creator deity in Confucianism, tian (p.13), Dao or Way in
Confucianism as sociopolitical order (p.14); two central concerns of Confucianism: what
makes for a good person and what makes for good government (p.15)
第一章：孔子（1-3 页）
； 论语（第 3 页）； 儒教在汉朝公元前 2 世纪成为国家正统教派，一直
持续到 20 世纪初（第 6 页）
； 儒家在韩国，日本和越南的影响力（不是细节，而是事实证明它
在除中国以外的那些东亚国家中都有影响力）
； 孔子的愿景：从过去中学习（第 10 页），孔子
将自己视为文化理想和规范的传播者（而非创造者）
（第 11-12 页），天堂，地球与人的境界之
间的有机联系（p .13）
，没有儒家的创造者神灵（p.13），道家或儒家的 Way 作为社会政治秩序
（p.14）
； 儒家的两个中心问题：什么造就一个好人和什么造就一个好政府（第 15 页）
Chapter 2: five relationships (p.16); self-cultivation (p.16); junzi as a person of moral
nobility and xiaoren as a morally small person (p.18); learning is central to selfcultivation and learning should be open to all (p.19); centrality of learning in Confucius’
teaching (p.20-22); ren as true goodness (p.22); ren has to be cultivated through ritual
practices in relation to other people, instead of in isolation (p.22); what is included in the
virtue of true goodness (p.23-25); li as ritual practice or the virtue of ritual propriety
(p.25); ritual “humanizes” or “civilizes” a person (p.26); ritual promotes the actualization
of the normative five relationships which is believed to be the foundation of any good
sociopolitical order (p.26); centrality of family in Confucianism (pp.29- 30); filial piety
(p.30); family as central to sustaining a sociopolitical order (pp.31-32).
第 2 章：五个关系（第 16 页）； 自我修养（第 16 页）； 君子是道德上的贵族，
小人是道德上的小人物（第 18 页）； 学习是自我修养的核心，学习应该向所有人
开放（第 19 页）； 学习在孔子教学中的中心地位（第 20-22 页）； 任人为善
（p.22）; 任人必须通过与他人相关的仪式实践来培养，而不是孤立地培养（第
22 页）； 真正善良所包含的内容（第 23-25 页）； li 作为礼仪实践或礼仪礼仪
的优点（第 25 页）； 仪式“使人”或“文明”一个人（第 26 页）； 仪式促进规
范性五种关系的实现，这被认为是任何良好的社会政治秩序的基础（第 26 页）；
家庭在儒学中的中心地位（第 29-30 页）； 孝顺（第 30 页）； 家庭对于维持社
会政治秩序至关重要（pp.31-32）。
Chapter 4: Mencius & Xunzi as prominent Confucians after Confucius in the classical
period (p.49); the agreement between Mencius and Xunzi (p.50); Mencius’ view on
human nature (p.51); the example of a child about to fall into a well (p.51); four shoots
(or sprouts) (pp.51-52); four cardinal virtues: true goodness, righteousness, ritual
propriety and wisdom (p.52); ox mountain (p.53); Mencius’ idea of good government
(p.56); Mencius’ support of removing an evil ruler (p.57); Xunzi’s view on human nature
(p.58); the source of goodness for Xunzi (p.58); Xunzi emphasizes learning and ritual
principles in self-cultivation whereas Mencius advocates nurturing of our inborn nature
(pp.58-59); learning and self-cultivation compared to bending a straight piece of wood to
a circle (p.59); ritual as demarcating the hierarchy of society (p.62); if human nature is
bad, why would anybody want to become good (pp.63-64); Xunzi’s advocacy of ritual
and acceptance of law and punishment in running a state (pp.64-65); different
understandings of the heaven-human relationship between Mencius and Xunzi (pp.6568); Mencius emphasizes ethical connectedness between human and heaven (p.66);
Xunzi’s understanding of heaven is naturalistic which has no ethical connection to
humankind (p.66); for Xunzi, heaven offers no moral endowment or moral assistance to
humans and whether human society goes well or bad is entirely up to human effort
(pp.67-68).
第四章：孟子，X 子是古典时期继孔子之后的著名儒家（第 49 页）；孟子与 X 子
之间的协议（第 50 页）；孟子关于人性的观点（第 51 页）；一个孩子要掉进井里
的例子（第 51 页）；四发（或新芽）（第 51-52 页）;四个主要美德：真正的善
良，公义，礼节礼仪和智慧（第 52 页）；牛山（p.53）;孟子关于善政的想法（第
56 页）；孟子支持拆除邪恶的统治者（第 57 页）； zi 子关于人性的观点（第 58
页）； X 子的善良之源（第 58 页）； un 子在修养中强调学习和礼节原则，孟子
则提倡养成我们的天性（第 58-59 页）；与将一块直木片弯曲成一个圆相比，学习
和自我修养（第 59 页）；划分社会等级的仪式（第 62 页）；如果人性不好，为什
么有人要变得好（第 63-64 页）； un 子在国家中倡导礼仪，接受法律和惩罚（第
64-65 页）；对孟子与 X 子天人关系的不同理解（第 65-68 页）；孟子强调人与天
之间的伦理联系（第 66 页）； zi 子对天堂的理解是自然主义的，与人类没有道
德上的联系（第 66 页）；对于 X 子来说，天堂不向人类提供道德上的 ow 赋或道德
上的帮助，人类社会的好坏完全取决于人类的努力（第 67-68 页）。
Selections from the Analects
1.1, 1.2, 2.3, 2.4, 2.15, 4.5, 4.15, 4.25, 5.12
Selections from the Mencius (Mengzi) 1A7; 1B5; 2A2 (flood-like qi)
Selections from the Xunzi (pay attention to the arguments and metaphors used in the text)
Chapter 1: Exhortation on Learning; Chapter 23: Human Nature is Bad
“Early Texts and the Emergence of Religious Daoism”
The fundamental realm of Daoism is the world of nature, in contrast to Confucianism’s
preoccupation with the social realm (p.53); Laozi and the Classic of the Way and its
Power (Daode jing) (p.55); Dao in the Laozi (p.57); cultivation of wuwei or effortless
action (pp.58-59); Zhuangzi and the vision of radical individual freedom (p.60);
Zhuangzi’s butterfly dream (p.61); Zhang Daoling and the Way of Celestial Masters as an
organized Daoist religious movement in the second century (pp.65-66); Ge Hong and the
quest for immortality (pp.68-70); Daoist alchemy: inner and external (pp.70-71)
the 子选集（注意文本中使用的论点和隐喻）第一章：学习的劝诫； 第 23 章人性
是坏的
“早期文本与宗教道教的兴起”
与儒家对社会领域的关注相比，道教的基本领域是自然界（p.53）。 《老子与道
路经典及其力量》（第 55 页）； 老子中的道（p.57）; 培养无味或轻松动作（第
58-59 页）； 庄子和激进的个人自由的愿景（第 60 页）； 庄子的蝴蝶梦
（p.61）; 张道陵和天师之道是第二世纪有组织的道教宗教运动（第 65-66 页）；
葛洪与追求永生（pp.68-70）; 道家炼金术：内部和外部（第 70-71 页）
Selections from the Daodejing
Chapters one, two, three, seventeen, eighteen
Summary of the conceptual pairs in the Daodejing (from the lecture notes):
Column A (Yang category) Something Doing something Knowledge Masculinity Full
Above Ahead Moving Big Strong Hard Activity Aggressiveness Straight
Column B (Yin category) Nothing Doing nothing Ignorance Femininity Empty Below
Behind Still Small Weak Soft Passivity Yielding Bent
“Ideology, Religion, and the Construction of a Modern State, 1898–1937”
Destroy temples to build schools (49); religion, superstition, divine authority (50);
definition of anti-superstition (51); inauguration of the Gregorian calendar (57); five
religions, including Roman Catholicism, Protestantism, Islam, Buddhism, and Taoiss, are
recognized by Chinese state, both Nationalist and Communist (58)
“Religious innovation in the Qigong movement”
Qigong is a modern catch-all term for traditional Chinese breathing, meditation, and
gymnastic exercises. (185)
“意识形态，宗教与现代国家的建构，1898-1937 年”
摧毁寺庙以建造学校（49）； 宗教，迷信，神圣权威（50）; 反迷信的定义
（51）； 公历就职典礼（57）; 中国政府承认五种宗教，包括罗马天主教，新
教，伊斯兰教，佛教和道教，包括民族主义和共产主义（58）
“气功运动中的宗教创新”
气功是中国传统的呼吸，冥想和体操运动的统称。 （185）