TRAD101 Languages & Cultures of East Asia Confucianism: Basic ConceptsQuick Review of ConfuciusConfucius: Kong Qiu/Zhongni (551 –479 B.C)Lu Province (Shandong Province) Spring & Autumn Period (770-476 B.C)The Analects : a selection of conversations between Confucius & his disciples or between Confucius & rules of several feudal statesConfucianismThe historical background  social problems that Confucius face & intend to solveConcerned primarily with restoring social stability and orderWhat is the basis of a stable, unified, and enduring social order?a system of social and ethical philosophy“only when character is cultivated are our families regulated; only when families are regulated are states well governed.”Major figures in Confucian philosophyClassical ConfucianismConfucius (551-479 BC)Mencius (372-289 BC)Xun-zi (Hsun Tzu) (298-238 BC)Han DynastyDong Zhong-shu (179-104 BC)Yang Hsiung (53 BC-18 AD)Wang Chong (27-100 AD)Central Concepts in Confucian Thought (Metaphysics)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 (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.)Yi Jing (Book of Changes)Confucian Metaphysics (Theology)Shang-di (‘above’ – ‘emperor’  God or Mandate of Heaven ), the original ancestor (after the 11th century BC)Heaven (Tian, T’ien) - the divine realm (Human beings who have died live on with Shang-di as ancestors (di) in Heaven.)Continuity & interchange between Heaven (the divine realm) and Earth (the human realm), i.e., between the ancestors & those living on EarthNature and NurtureConfucius speaks about what we can affect—what arises from nurtureHe declines to speak of human nature itselfHuman NatureLater Confucians advanced views of human nature…Mencius: people are naturally goodXunzi: people are naturally evilWang Chong: some good, some evilZhu Xi: moral mind vs. natural mindConfucian Humanism11:11. Qi Lu asked about serving the spirits. The Master said, "If you can't serve men, how can you serve spirits?" Qi Lu added, "I venture to ask about death." Confucius answered, "If you don't know about life, how can you know about death?"Confucian Humanism15:28. The Master said, "The value of the Way depends on man; the value of man doesn't depend on the Way."Central conceptions1.Ren: virtue, benevolence, kindness, love, humaneness2.Junzi: noble man3.Li: propriety & rites4.De: Power of virtue5.Wen: the art of peace6.Yi: righteousness, justice (Mencius)1. Ren (virtue)What kind of person should I try to become? A virtuous one: I should strive for renRen shows the ideal relationship between two persons: “man-to-man-ness” 仁仁仁仁Ren: - virtue, benevolence, kindness, love, humaneness- the inner, reforming aspect of ConfucianismComponents of Ren17:6. Confucius said: "To be able to practice five things everywhere under Heaven constitutes perfect virtue [ren]." SeriousnessGenerositySincerityDiligenceKindnessRenRelationship between "two persons”extension of filial piety to all human beingseach role in the hierarchy of social relations had clearly defined dutiesreciprocity or mutual responsibilityFive relationshipsfather-childruler-subjecthusband-wifeelder brother-younger brotherfriend-friendRen & Five Relationships6:28. . . . Someone of perfect virtue [ren], wishing to establish himself, establishes others; wishing to enlarge himself, enlarges others. To be able to judge others by what is right in ourselves is the art of virtue [ren]."Ren & Five RelationshipsDifferent virtues pertain to different relationships:other people in generalfriends and familyoneselfAll rest on the virtues of the self. SelfFamilyOthers[Family]Ren & Five Relationshipsfilial piety (xiao), obedience, reverence, and service to one's parents and eldersfraternal submission, service and trustworthiness to one's equalsThese virtues are roots of ren. You learn how to treat others by learning how to interact with your family.[Ruler & Subject] Ren & Five Relationships1:2. Yu said, "Few filial and fraternal people like to offend their superiors, and nobody who doesn't like to offend superiors likes to stir up rebellion. The superior person attends to the root of things. From the root grows the Way [Dao]. Filial piety and fraternal submission are the root of benevolence [ren].“Recent News | http://www.popyard.com/cgi-mod/newspage.cgi?num=210900&r=0&v=0http://www.popyard.com/cgi-mod/newspage.cgi?cate=1&num=205556&r=0[Self -- Others] Ren & Five Relationships15:23. Zi-kong asked, "Is there one word to serve as a rule for practice throughout life?" Confucius said, "It is reciprocity. What you don't want done to yourself, don't do to others."[Self -- Others] Ren & Five Relationships1:4. Zeng said, "Every day I examine myself on three points: whether, with others, I may have been unfaithful; whether, with friends, I may have been untrustworthy; whether I may have failed to master and practice the instructions of my teacher."2. Junzi (Noble man) 君子君子君子君子Nobility not from heritage, but from moral virtuesBe a Junziin relationships(The Great Learning)If there is righteousness in the heart, there will be beauty in the character;If there is beauty in the character, there will be harmony in the home;If there is harmony in the home, there will be order in the nation;If there is order in the nation, there will be peace in the world.心正而身修，身修而后家齐，家齐而后国治，国治而后天下。3. Li(Propriety & Rites/Etiquette)propriety Propriety: observing traditional social rulesPropriety  habits  virtues of feeling and actionRequires subduing oneselfrituals, norms, institutions, or moresthe outer, conforming aspect of ConfucianismPropriety12:1. Yen Yuan asked about perfect virtue. The Master said, "To subdue oneself and return to propriety is virtue. If a man can subdue himself and return to propriety for one day, all under heaven will ascribe virtue to him. Is the practice of virtue from oneself alone, or does it