& Confucianism
• Family name = Kung (Kong)
• Personal name = Zhong-ni
• Kung Fu-Tzu (Kong Fu-zi) = “Master Kung”
• “Confucius” = Latinization of “Kung Fu-Tzu”
A brief History of Chinese Philosophy
y The Classical Age (6th century BC‐2d century AD)
y Confucianism (Kung Fu‐Tzu, 551‐479 BC)
y Taoism (Lao Tzu, 6th century BC)
y Mohism (Mo Tzu, 468‐376 BC)
y The Yin‐Yang School (founder unknown)
y The School of Names (Logic) (Hui Shih, c. 380‐305 BC)
y Legalism (Han Fei Tzu, d. 23 BC)
y The Medieval Age (2nd‐10th centuries AD): conflicts between Confucianism, Taoism, & Buddhism
y The Modern Age (11th century AD‐Present)
y Neo‐Confucianism (syncresis : Taoist & Buddhist elements in an overall Confucian perspective)
y 20th century impact of Western philosophies such as Capitalism & Marxism
Primary sources used by Kung Fu-Tzu
Confucius claimed to derive his teachings from “the Ancients,” whose wisdom is embodied in “The Five Classics” (Wu Jing)
y The I Jing (“Book of Changes”)
y The Shu Jing (“Book of History”) y The Shih Jing (“Book of Odes” [poetry])
y The Li Ji (“Book of Rites”)
y The Ch’un‐ch’iu (“Spring & Autumn Annals”)
The further expression of Confucian philosophy
y Analects (Lun‐Yu)
y The Doctrine of the Mean (Zhongyong)
y The Great Learning (Ta‐hsueh)
y The Book of Meng‐Tzu
(Mencius, 371-288 BC)
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.
Central concepts
Metaphysics: Ontology &
Cosmology
y Tao (“Way”) ‐ the Ultimate; the One; the Absolute; the underlying Power; the Source
y Yin/Yang ‐ the dual expression of Tao; neither is superior to the other (see next slide)
y The Plural World ‐ the universe; Heaven & Earth; an ever‐changing expression & blend of Yin & Yang
(Heaven is Yang in to Earth; and Earth is Yin in relation to Heaven;
but each is, in relation 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
"A basic difference between the
Chinese conception of yin and yang and other classical philosophical dualisms…is that whereas most dualisms are forever in conflict, yin and yang always act in harmony, and both are considered to be necessary to maintain the order of the universe." (Bilhartz 262)
y Shang‐Ti (God), the original ancestor
y Heaven (Tian, T’ien) ‐ the divine realm : Human beings who have died live on with Shang‐Ti as ancestors (ti) in Heaven.
y Continuity & interchange between Heaven (the divine realm) and Earth (the human realm), i.e., between the ancestors & those living on Earth.
Animist Syncresis: spirits everywhere, good [shen] & evil [gui]
Before the arrival of Buddhism in China,
y Traditionally Chinese religions did not contain a well‐
developed idea of an afterlife.
y Souls of those who had lived in accord with the “Mandate of Heaven” (The will of Shang‐Ti) would become ancestors in Heaven
y 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.
Anthropology
(Human Nature & the Human Predicament)
y Human nature:
y The human predicament:
y naturally & inherently y suffering as a result of failure to good ‐ need for follow the “Way of the cultivation via education
Ancestors”
y naturally social & political y Disharmony & conflict between ‐ development & Heaven & Earth, between the perfection of human ancestors & us; and between nature within the social & humans here on earth
political realm
y Solution of problem of suffering: reestablish harmony
order, harmony, peace, & happiness in this life here on earth
(He had only a secondary interest in
“transcendental” salvation.)
Axiology
(Theory of Value)
y Philosophy of art (aesthetics) ‐ the moral & political purposes of art (especially music)
y Moral philosophy (ethics) ‐ the center of Confucian philosophy (see next slide)
y Social & political philosophy (theory of government) ‐
the need for morally & intellectually virtuous rulers & civil servants
Central themes in Confucian
ethical theory:
y The Chun‐Tzu ‐ the ideal of the Superior (self‐actualized, virtuous, perfected) Person
y The Chun‐Tzu is an exemplification of ideal virtue, of Yi, of Ren, of Li, and of Hsiao – see following slides….
Yi ‐ righteousness, just and appropriate conduct
y According to Confucianists, there is an objective, absolute, and unconditional moral obligation on all of us to work for universal human well‐being, the common good, the general welfare (which will include one's own true good):
y Objective = not subjective; not relative; the obligation is independent of culturally and individually variable states of opinion, preference, feeling, or response.
y Absolute = it extends throughout the whole sphere of moral obligation and cannot be suspended or overruled by any more basic or ultimate moral principle with a wider range of applicability.
y Unconditional = this obligation does not depend on the fulfillment or non‐
fulfillment of any particular set of facts or circumstances which may or may not happen to occur ‐ facts, for example, about our desires, aspirations, or goals in acting one way rather than another. • Ren (jen) - virtue
– Positive formulation:
cultivation of feeling
(respect, empathy,
* all
compassion, love) for
humanity
– Negative formulation: the
Silver Rule
Sometimes translated as
“humanity”
*
Confucian ethics, continued
Li ‐ Propriety (proper conduct)
y The Rectification of Names (Zheng‐ming) (proper use of language)
y The Five Constant Relationships:
y parent‐child
y husband‐wife
y The Doctrine of the Mean (Zhongyong)
y elder sibling‐younger sibling
y elder friend‐younger friend
y ruler‐subject
Confucian ethics / Li, continued
Filial Piety (Hsiao)
(devotion to & reverence for parents & family)
y The institution of the family is the foundation of a well‐ordered & civilized society (grounded mainly on respect of children for parents)
y Respect for age (experience & wisdom)
Confucian ethics / Li, continued
proper practice of traditional rites
(worship of God, ancestors, Heaven, Earth, spirits; funeral services & sacrifices in honor of parents)
Confucian ethics
Wen(learning & the arts)
y The importance of culture in the creation & maintenance of a well‐
ordered society
y Studying & learning
y The arts ‐ especially music
(Confucius composed a “Book of Music” [Yueh Jing], which is
sometimes referred to as a “sixth classic.”)
Confucian axiology, continued
Confucius’s Political Philosophy
y Te ‐ the union of power & virtue
y The characteristics of a good ruler (or civil servant):
y moral goodness (virtue & propriety)
y rationality
y moderation
y benevolence