Confucius (Kung Fu-Tzu)* (551-479 BCE)

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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
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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

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Confucius claimed to derive his teachings from
the Ancients, whose wisdom is embodied in The
Five Classics (Wu Jing)
The primary sources of Confucian philosophy

• 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 Chun-chiu (Spring Autumn Annals)

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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)
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Anthem
The ancient State of Lu
Thats where Confucius was born spent most of
his life.
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Confucianism originated in China, but its
influence spread to Korea Japan over the
centuries.
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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 (Chin) Dynasty (The Burning
  of the Books in 213 BC) - Legalism enthroned
  Confucianism attacked

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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)

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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
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Chronology, continued

• 1644-1911 CE Qing (Ching) (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)

• Peoples Republic of China (Communism)
  (1949-present)

Confucianism in decline
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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)
• Ching 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)

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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.)
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Yin Yang
female dark cool moist passive negative evil
Heaven sun
Yin
male bright hot dry active positive good
Yang
Earth moon
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Theology
Confucian metaphysics, continued

• Shang-Ti (God), the original ancestor (after the
  11th century BCE)
• Heaven (Tian, Tien) - 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.
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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 Heavens
  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.

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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?)

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Anthropology(Human Nature the Human
Predicament)
Confucian metaphysics, continued

• 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

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Confuciuss primary goal

• order, harmony, peace, happiness in this life
  here on earth

(He had only a secondary interest in
transcendental salvation.)
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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

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Central themes in Confucianethical 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
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Li - Propriety (proper conduct)
Confucian ethics, continued

• 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

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Filial Piety (Xiao, Hsiao)(devotion to
reverence for parents family)
Confucian ethics / Li, continued

• 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)

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Religious Propriety
Confucian ethics / Li, continued

• proper practice of traditional rites
• (worship of God, ancestors, Heaven, Earth,
  spirits funeral services sacrifices in honor
  of parents)

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Wen(learning the arts)
Confucian ethics ( aesthetics?), continued

• 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.)
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Confuciuss Political Philosophy
Confucian axiology, continued

• Te - the union of power virtue
• The characteristics of a good ruler (or civil
  servant)
• moral goodness (virtue propriety)
• rationality
• moderation
• benevolence

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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?
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Mohism
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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?

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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

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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

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Mohist Political Philosophy

• Basic principle of legitimation bring about the
  satisfaction of basic needs of greatest number
• Authoritarian rule
• State like a machine

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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

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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

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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.

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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?