Chinese Philosophy

II. Confucianism 儒

Geir Sigurðsson

Icelandic Centre for Asian Studies, University of Akureyri

13.12.2006

Confucius (Kongzi 孔子)

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

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

Other seminal Confucians

Mencius (4th c. BCE)

Xunzi (310-220 BCE)

Zhu Xi (1130-1200)

Tu Weiming (1940-)

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

Concentric circles of identification:

The Great Learning (Daxue 大学)

Self

Family

Society

Empire (world)

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)

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)

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)

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)

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)

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

Later prominent schools

Neo-Confucianism

(songming rujia 宋明儒家): 10th-19th

century

New Confucianism

(xin rujia 新儒家):

19th-21st century