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) 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) 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) 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 Han Dynasty (beginnings of official state Confucianism) 25-220 CE: Later Han 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) 266-316 CE: Jin (Chin) Dynasty 316-589 CE: Era of North-South Division - 16 Northern 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 960-1127 CE: Northern Sung (Song) Dynasty 1127-1279 CE: Southern Sung (Song) Dynasty 1264-1368 CE: Yuan (Mongol) Dynasty (established by Kublai Khan) (development of popular religious sects) 1368-1644 CE: Ming Dynasty (Mongols out, Chinese emperors in; Confucianism reestablished; Roman Catholicism arrives) 10th-13th centuries CE: Rise of Neo- Confucianism; spread of Chan (Zen) Buddhism Anti-Confucian policy

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 (1912-1949 [mainland]; 1945-present [Taiwan]) People’s Republic of China (Communism) (1949-present) Confucianism in decline

Major figures in Confucian philosophy Neo-Confucianism 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 Shih-li (1885-1968); Fung Yu-lan (1890-?); & others 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)

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 Yin Yang female dark cool Heaven & sun moist passive negative evil Heaven & sun Yin male bright hot dry active positive good Yang Earth & moon

Theology Confucian metaphysics, continued 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 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.) Spiritism (spirits every-where, good [shen] & evil [gui]). [No hell(s)? See next slide.]

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?)

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.)

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 Ren (jen) - virtue Positive formulation: cultivation of feeling (respect, empathy, compassion, love) for all humanity Negative formulation: the Silver Rule * * Sometimes translated as “humanity”

Li - Propriety (proper conduct) Confucian ethics, continued Li - Propriety (proper conduct) The Five Constant Relationships: parent-child husband-wife elder sibling-younger sibling elder friend-younger friend ruler-subject The Rectification of Names (Zheng-ming) (proper use of language) The Doctrine of the Mean (Zhongyong) Strive for harmony and balance

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)

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.” but lost.)

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

a theory of knowledge (an epistemology)? 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?