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”

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

Confucius claimed to derive his teachings from “the Ancients,” whose wisdom is embodied in

“The Five Classics” (Wu Jing)

• 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 Ch’un-ch’iu (“Spring & Autumn Annals”)

The primary sources of Confucian philosophy

The further expression of Confucian philosophy

• Analects (Lun-Yu)

• The Doctrine of the Mean (Zhongyong)

• The Great Learning (Ta-hsueh)

• The Book of Meng-Tzu

“The Four Books” (Ssu-chu)

(Mencius, 371-288 BC)

The ancient State of Lu

That’s where Confucius was born & spent most of his life.

Anthem

Confucianism originated in China, but its influence spread to Korea & Japan over the centuries.

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 (Ch’in) Dynasty (“The Burning of the Books” in 213 BC) - Legalism enthroned; Confucianism attacked

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)

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

Chronology, continued

• 1644-1911 CE: Qing (Ch’ing) (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])

• People’s Republic of China (Communism) (1949-present)

Confucianism in decline

Major figures in Confucian philosophy

• 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)

• 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)

– Ch’ing Dynasty - Tai Chen (1723-1777)

– 20th century: Hsiung Shih-li (1885-1968); Fung Yu-lan (1890-?); & others

Central concepts in Confucian thought

• 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

Metaphysics

Ontology & Cosmology

(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.)

Yin & Yangfemale

dark

cool

moist

passive

negative

evil

malebrighthotdryactivepositivegood

Earth & moon

Heaven & sun

Theology

• Shang-Ti (God), the original ancestor (after the 11th century BCE)

• Heaven (Tian, T’ien) - 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

Confucian metaphysics, continued

(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.)

[No hell(s)? See next slide.]

Spiritism (spirits every-where, good [shen] & evil [gui]).

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 Heaven’s 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.

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?)

Anthropology(Human Nature & the Human Predicament)

• 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

Confucian metaphysics, continued

Confucius’s primary goal:

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

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

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

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”

*

*

Li - Propriety (proper conduct)

• The Rectification of Names (Zheng-ming) (proper use of language)

• The Doctrine of the Mean (Zhongyong) Strive for harmony and balance

• The Five Constant Relationships:– parent-child– husband-wife– elder sibling-younger

sibling– elder friend-younger

friend– ruler-subject

Confucian ethics, continued

Filial Piety (Xiao, Hsiao)

(devotion to & reverence for parents & family)

• 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)

Confucian ethics / Li, continued

Religious Propriety

proper practice of traditional rites

(worship of God, ancestors, Heaven, Earth, spirits; funeral services &

sacrifices in honor of parents)

Confucian ethics / Li, continued

Wen(learning & the arts)

• The importance of culture in the creation & maintenance of a well-ordered society

• Studying & learning• The arts - especially music

Confucian ethics (& aesthetics?), continued

(Confucius composed a “Book of Music” [Yueh Jing], which is sometimes referred to as a “sixth classic.” but lost.)

Confucius’s Political Philosophy

• Te - the union of power & virtue

• The characteristics of a good ruler (or civil servant):– moral goodness (virtue & propriety)– rationality– moderation– benevolence

Confucian axiology, continued

Does Confucius havea 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?

Mohism

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?

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

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

Mohist Political Philosophy

• Basic principle of legitimation: bring about the satisfaction of basic needs of greatest number

• Authoritarian rule

• State like a machine

“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

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

Argument of Pt. IIP1. 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.

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?