1. Zhou China c. 500 bce Confucianism, Daoism, Legalism
Chinese Philosophies
Zhou China c. 500 bce
Confucianism,
Daoism,
Legalism

2. SSWH2 The student will identify the major achievements of Chinese and Indian societies from 1100 BCE to 500 CE.
d. Explain the impact of Confucianism on Chinese culture; include the examination system, the Mandate of Heaven, the status of peasants, the status of merchants, and the patriarchal family, and explain diffusion to Southeast Asia, Japan, and Korea.

3. What is philosophy? Literally: a love for wisdom
Typically asks Questions like:
What is the purpose of life?
What is a good person like?
What is success?
What is truth? What is knowledge?
How should I act in a situation?
Often philosophy and religion overlap

4. Why did these philosophies develop?
War and social changes were disrupting everyday life
Government lacked control
These philosophies helped guide people and the government to a better life

5. Origin of Confucianism
Originated in China

6. Confucianism Founder: Confucius
Sacred Text: Analects – collection of Confucius’ sayings
3 Levels
Status/Position
Age
Gender

7. Confucianism 5 Relationships to Develop Ruler to Subject
Parent to Child (Filial Piety)
Husband to Wife
Older Brother to Younger Brother
Friend to Friend (Golden Rule)
Importance of Education
Importance of Morals and Values

8. Confucius K’ung fu-tzu or Kongfuzi
bce
Itinerant teacher
Sayings collected in The Analects
During the Spring and Autumn and Warring States period, many new ideas arose among warring regional rulers who competed in building strong and loyal armies and in increasing economic production to guarantee a wider base for tax collection. In order to pursue their goals, the rulers sought skilled, literate officials and teachers. Because so many different philosophies developed during this time, this era is also referred to the Hundred Schools of Thought.
The school of thought that had the greatest impact on Chinese life was the Confucian school in the West. Confucius looked to the early days of Zhou rule for an ideal social and political order. He based his teachings on this past system, and believed that the only way such a system could be emulated would be if everyone let "the ruler be a ruler and subject be a subject." However, though Heaven elected certain men to be rulers, it was also believed that if he was selfish and cruel and abuses his people, Heaven would cease to protect him or sanction his rule, and he will fail. This concept was known as the Mandate of Heaven. In fact, the Zhou used this concept to justify their overthrowning of the Shang.

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

10. Confucian goal Unconditional moral obligation to work for: Good ruler
Universal human well-being
Order & harmony
peace & happiness in this life here on earth
Good ruler
Morally good
Reasonable
Moderate – not extreme
Kind and helpful
Implications for Government
Best rulers are wise
Lead by example
Developed & used civil service system
Exams and training for gov’t jobs

11. Followers of Confucius

12. Confucian Values Li: Politeness Jen (Ren): Respect Te: Moral action
4 basic rules of human conduct:
Courtesy
Politeness
Good manners
Respect
Jen (Ren): Respect
Golden Rule:
Do not do to others what you do not want done to you.”
Te: Moral action
Strong leaders guide by example
Wen: Arts of peace:
Music, poetry, art
harmony, order, excellence, beauty.

13. Important Figures of Confucianism
Confucius
Born in 551 BC
Wrote the Analects, that became the moral code of Confucianism
Founder of Confucianism

14. Important Figures of Confucianism
Mencius
Most famous Confucian after Confuncius himself
He travelled China for forty years to offer advice to rulers for reform

15. Important Figures of Confucianism
Xun Zi
Wrote the Xunzi, a collection of essays promoting Confucianism
Also was able to convert people to be Confucian

16. Timeline
B.C – 479 B.C Confucius lived. He is the founder of confucianism
B.C.-Confucianism was born during the warring state period in Chinese history
BC. Mencius spread word of Confucianism throughout China
BC- Xunzi also spread the word of Confucianism throughout China

17. Timeline
B.C-1900 A.D Confucianism was the leading religion in china AD
Confucianism spread into Korea
BC- Confucianism was established as offical religion of China
A.D Interest in Confucianism declined

18. Timeline 10. 618-906 AD Confucian civil examines are enforced
9. Mid 600 AD
Revival of interest of Confucianism in China
11. Confucianism spread to Japan from China
Vietnam follows China and introduces Confucian civil exams

19. Spread of Confucianism

20. Daoism / Taoism Founder – Laozi (Lao-Tze) Sacred Text –Tao-te-Ching
Lao-Tze - The Book of the Way

21. Daoism / Taoism Major Teachings Live in harmony with nature
Be like water:
Water goes with the ‘flow’
but is unstoppable

22. Daoism / Taoism Implications for Government Government unnatural
Tries to change too much
Usually makes things worse

23. Daoism / Taoism Tao: ultimate reality behind existence
Man must conform to nature
But not to society
Confucian & Legalist social, economic, and political thinking:
Masculine, hard, managing, aggressive, rational, and commanding
Daoists are different.
balancing masculine with feminine
Be yielding, permissive, withdrawing, mystical, and receptive

24. Yin and Yang Negative and positive principles of the universe.
One cannot exist without the other
Each is incorporated into the other
Not Opposites, but Complements
Complete each other

25. Yin & Yang Yin Yang female dark cool moist passive negative evil
Heaven & Sun
Yin
male
bright
hot
dry
active
positive
good
Earth & Moon
Yang

26. Three Jewels of Taosim Compassion - leads to courage
Moderation - leads to generosity
Humility - leads to leadership

27. Taoist Response to Confucianism

28. Chuang Chou (Chuang Tzu or ZhuangZi )
The Way has nothing to do with the “rights” and “wrongs” associated with traditions such as Confucianism.
Words are not just wind.  Words have something to say.  But if what they have to say is not fixed, then do they really say something?  Or do they say nothing?  People suppose that words are different from the peeps of baby birds, but is there any difference, or isn’t there?  What does the Way rely upon, that we have true and false?  What do words rely upon, that we have right and wrong?  How can the Way go away and not exist?  How can words exist and not be acceptable?  When the Way relies on little accomplishments and words rely on vain show, then we have the rights and wrongs of the Confucians and the Mo-ists.  What one calls right the other calls wrong; what one calls wrong the other calls right.  But if we want to right their wrongs and wrong their rights, then the best thing to use is clarity.        Everything has its “that,” everything has its “this.”  From the point of view of “that” you cannot see it, but through understanding you can know it.  So I say, “that” comes out of “this” and “this” depends on “that”—which is to say that “this” and “that” give birth to each other.  But where there is birth there must be death; where there is death there must be birth.  Where there is acceptability there must be unacceptability; where there is unacceptability there must be acceptability.  Where there is recognition of right there must be recognition of wrong; where there is recognition of wrong there must be recognition of right.        Therefore the sage does not proceed in such a way, but illuminates all in the light of Heaven.  He too recognizes a “this,” but a “this” which is also “that,” a “that” which is also “this.”  His “that” has both a right and a wrong in it; his “this” too has both a right and a wrong in it.  So, in fact, does he still have a “this” and “that”?  Or does he in fact no longer have a “this” and “that”?  A state in which “this” and “that” no longer find their opposites is called the hinge of the Way.  When the hinge is fitted into the socket, it can respond endlessly.  Its right then is a single endlessness and its wrong too is a single endlessness.  So, I say, the best thing to use is clarity. [Chuang Tzu, 34-35]

29. Words are not just wind. Words have something to say
Words are not just wind.  Words have something to say.  But if what they have to say is not fixed, then do they really say something?  Or do they say nothing?  People suppose that words are different from the peeps of baby birds, but is there any difference, or isn’t there?  What does the Way rely upon, that we have true and false?  What do words rely upon, that we have right and wrong?  How can the Way go away and not exist?  How can words exist and not be acceptable?  When the Way relies on little accomplishments and words rely on vain show, then we have the rights and wrongs of the Confucians and the Mo-ists.  What one calls right the other calls wrong; what one calls wrong the other calls right.  But if we want to right their wrongs and wrong their rights, then the best thing to use is clarity.       

30. Everything has its “that,” everything has its “this
Everything has its “that,” everything has its “this.”  From the point of view of “that” you cannot see it, but through understanding you can know it.  So I say, “that” comes out of “this” and “this” depends on “that”—which is to say that “this” and “that” give birth to each other.  But where there is birth there must be death; where there is death there must be birth.  Where there is acceptability there must be unacceptability; where there is unacceptability there must be acceptability.  Where there is recognition of right there must be recognition of wrong; where there is recognition of wrong there must be recognition of right.

31. Therefore the sage does not proceed in such a way, but illuminates all in the light of Heaven.  He too recognizes a “this,” but a “this” which is also “that,” a “that” which is also “this.”  His “that” has both a right and a wrong in it; his “this” too has both a right and a wrong in it.  So, in fact, does he still have a “this” and “that”?  Or does he in fact no longer have a “this” and “that”?  A state in which “this” and “that” no longer find their opposites is called the hinge of the Way.  When the hinge is fitted into the socket, it can respond endlessly.  Its right then is a single endlessness and its wrong too is a single endlessness.  So, I say, the best thing to use is clarity. [Chuang Tzu, 34-35]

32. "Once I, Chuang Tzu, dreamed that I was a butterfly
"Once I, Chuang Tzu, dreamed that I was a butterfly. Suddenly I awoke, and there I was, visibly Tzu. I do not know whether it was Tzu dreaming that he was a butterfly or the butterfly dreaming it was Tzu, Between Tzu and the butterfly there must be some distinction. [But one may be the other.] This is called the transformation of things."

33. Legalism Hanfiezi c. 250 bce Major Teachings
People are naturally selfish and corrupt so they need to be controlled
Intellectualism and literacy are discouraged
Law is the supreme authority and replaces morality
The ruler must rule with a strong, punishing hand.
War is the means of strengthening a ruler’s power.

34. Legalism Implications for Government Many rules Harsh punishments
Strong military
Important during Q’in & Sui dynasties

35. Summary of the 3 Chinese Philosophies
Confucianism --> Moral order in society.
Daoism --> Freedom for individuals and less govt. to avoid uniformity and conformity.
Legalism --> Rule by harsh law & order.

36. SSWH2 The student will identify the major achievements of Chinese and Indian societies from 1100 BCE to 500 CE.
d. Explain the impact of Confucianism on Chinese culture; include the examination system, the Mandate of Heaven, the status of peasants, the status of merchants, and the patriarchal family, and explain diffusion to Southeast Asia, Japan, and Korea.
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