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Chinese Philosophy II. Confucianism 儒

Chinese Philosophy II. Confucianism 儒. Geir Sigurðsson Icelandic Centre for Asian Studies, University of Akureyri 13.12.2006. Confucius (551-479 BCE). Trained in traditional rites and ceremonies 礼 Wanted to reconstruct the dysfunctional Zhou 周 dynasty

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Chinese Philosophy II. Confucianism 儒

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  1. Chinese PhilosophyII. Confucianism 儒 Geir Sigurðsson Icelandic Centre for Asian Studies, University of Akureyri 13.12.2006

  2. Confucius (551-479 BCE). Trained in traditional rites and ceremonies 礼 Wanted to reconstruct the dysfunctional Zhou 周dynasty Traveled to convince dukes and lords to adopt his “way” (dao 道) But failed and dedicated his later years to teaching Confucius (Kongzi 孔子)

  3. Some basic features • Comes to be and develops in a condition of conflict and social dissolution • Emphasis on the family as a pillar of social stability • Becomes the dominant philosophy (ideology) in China after 136 CE • Influence on Chinese (and East-Asian) culture can hardly be overstated

  4. Mencius (4th c. BCE) Xunzi (310-220 BCE) Zhu Xi (1130-1200) Tu Weiming (1940-) Other seminal Confucians

  5. The emphasis on education 学 • “Learning” is a prime value (Analects 1.1) • Process of education never ends (Xunzi 1.1) • Education means improving one’s “humanity”, becoming “more human” • Self-cultivation (xiushen 修身) – appropriation of cultural tradition in a self-expressive manner • Self is the centre of its relationships • Self is never isolated • Leads to profound sense of responsibility – what you are is not only your self

  6. Concentric circles of identification: The Great Learning (Daxue大学) • Self • Family • Society • Empire (world)

  7. Wisdom and action • Inseparability of wisdom and action 知行合一 • Wisdom is a certain form of action • What good is knowledge if doesn’t help people to act? (13.5) • People all think they’re wise, but then they can’t solve their problems of everyday life (Zhongyong) • Wisdom is not as good as action (Xunzi)

  8. Family/social orientation • Duty towards parents, xiao 孝: „Father covers for son and son covers for father“, (13.18) • „Humanity“, “benevolence”, ren 仁(6.23) • Customs rather than laws, li 礼(2.3) • Appropriateness rather than rules, yi 义 • The four relationships: ruler-minister, father-son, husband-wife, friends (Mencius) • Active harmony, he和(how to make a nice minestrone)

  9. Tradition, customs and politics • Importance of tradition, to “learn it” (2:15) and develop it, but not just imitate it (15.29) • “Man of humanity is slow of speech” (12.3) • Trust and anomie: Confucius on “using words appropriately”zhengming 正名 (13.3) • Ruling without enforcement (2.1, 12.19) • Virtue, the power of superior persons, de德 (Mencius, 7A.13)

  10. Ultimate aim of Confucianism • Self-transformation of individuals, transcend egotistic desires and aspirations • A harmonious society of civilized, educated indi-viduals, creative in action but holistic in thought. • To expand the social awareness beyond the borders of one’s local society – world peace and harmony of diverse elements (tasty minestrone)

  11. Mencius (4th c. BCE) • Stress on optimism in dreary times • Human dispositions are originally good, just like water flows downwards • Anyone can become a sage • Example of the child falling into a well • The four sprouts of learning, humanity (ren), sense of appropriateness (yi), wisdom (zhi) and propriety (li)

  12. Xunzi (310-220 BCE) • The “tough” Confucian • Sometimes called “pessimistic” – human nature is “evil” • But should be problematic • Emphasizes education, discipline, even punishments to improve humans • Had influence on first Chinese empire in 221 BCE

  13. Neo-Confucianism (songming rujia 宋明儒家): 10th-19th century New Confucianism (xin rujia 新儒家): 19th-21st century Later prominent schools

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