Confucius A way of life: “I want you to be everything that’s you, deep at the center of your being.” Confucius What is at the center of your being?

Confucius (Kung Fu-Tzu)* (551-479 BC) Revised, 8/30/08 Confucius (Kung Fu-Tzu)* (551-479 BC) & Confucianism Reading from the Analects (Text, pp. 1-14) *Family name = Kung (Kong) Personal name = Zhong-ni Kung Fu-Tzu (Kong Fu-zi) = “Master Kung” “Confucius” = Latinization of “Kung Fu-Tzu”

The Ancient State of Lu ancient State of Lu That’s where Confucius was born & spent most of his life.

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) 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 “The Four Books” (Ssu-chu) Four Analects (Lun-Yu) The Doctrine of the Mean (Zhongyong) The Great Learning (Ta-hsueh) The Book of Meng-Tzu (Mencius, 371-288 BC)

Central concepts in Confucian thought Metaphysics Ontology & Cosmology Dao (“Way”) - the Ultimate; the One; the Absolute; the underlying Power; the Source Yin/Yang - the dual expression of Dao; neither is superior to the other 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 Yin Yang female dark cool Heaven & sun moist passive negative evil Heaven & sun Yin male bright hot dry active positive good Yang Earth & moon

"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)

Theology Confucian metaphysics, continued Shang-Ti (God), the original ancestor (after the 11th century BC) 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. (T(The ancestors are to be worshipped, and sacrifices are to be 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.) and become ancestors ourselves.) Spiritism (spirits every- where, good [shen] & evil [gui]). [No hell(s)?].]

Anthropology (Human Nature & the Human Predicament) 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.)

Central themes in Confucian ethical theory: The Chun-Tzu - the ideal of the Superior (self-actualized, virtuous, perfected) Person The Chun-Tzu is an exemplification of ideal virtue, of Yi, of Ren, of Li, and of Hsiao –

* * Yi - righteousness, just and appropriate conduct 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): Objective = not subjective; not relative; the obligation is independent of culturally and individually variable states of opinion, preference, feeling, or response. 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. 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, compassion, love) for all humanity (Text, pp. 3-5) Negative formulation: the Silver Rule (Text, p. 7, vv. 85 & 86) * Sometimes translated as “humanity” See Hackett, Oriental Philosophy, pp. 29-31.

Li - Propriety (proper conduct) Confucian ethics, continued Li - Propriety (proper conduct) The Rectification of Names (Zheng-ming) (proper use of language) The Doctrine of the Mean (Zhongyong) 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)

Religious Propriety proper practice of traditional rites 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)

Wen (learning & the arts) Confucian ethics (& aesthetics?), continued Wen (learning & the arts) The importance of culture in the creation & maintenance of a well-ordered society Studying & learning The arts - especially music (Confucius composed a “Book of Music” [Yueh Jing], which is sometimes referred to as a “sixth classic.”)

Confucius’s Political Philosophy Confucian axiology, continued Confucius’s Political Philosophy Te - the union of power & virtue The characteristics of a good ruler (or civil servant): moral goodness (virtue & propriety) rationality moderation benevolence