confucius (551- 479 b.c.). was born in 551 b.c. in the state of lu (modern province of shantung)...

ConfuciusConfucius(551- 479 (551- 479

B.C.)B.C.)

Confucius (551-479 B.C.)Confucius (551-479 B.C.)

Was born in 551 B.C. in the State of Lu (moWas born in 551 B.C. in the State of Lu (modern Province of Shantung)dern Province of Shantung)

Surname = K’ungSurname = K’ungName = Ch’iuName = Ch’iuFormal name = Chung-niFormal name = Chung-niFu-tzu – Master, Mister, SirFu-tzu – Master, Mister, SirK’ung Fu-tzu was Latinized by Voltaire as K’ung Fu-tzu was Latinized by Voltaire as

Confucius! Confucius!

Once Confucius was asked:Once Confucius was asked:How should he be described and his answHow should he be described and his answ

er waser was““(He is) the sort of man who forgets to ea(He is) the sort of man who forgets to ea

t when he tries to solve a problem that ht when he tries to solve a problem that has been driving him to distraction, who ias been driving him to distraction, who is so full of joy that he forgets his worries s so full of joy that he forgets his worries and who does not notice that onset of oland who does not notice that onset of old age.” d age.” The Analects (Lun Yu)The Analects (Lun Yu) VII:19 tr. B VII:19 tr. By D.C. Lau, pp. 60-61.y D.C. Lau, pp. 60-61.

The Analects (Lun YU)The Analects (Lun YU)

Consisted of Confucius’ answer to questions, wriConsisted of Confucius’ answer to questions, written/recorded by his disciples. (Notes taken by tten/recorded by his disciples. (Notes taken by disciples)disciples)

The record of Confucius’ lifelong activities showThe record of Confucius’ lifelong activities shows 3 major elements:s 3 major elements:

1.1. service in governmentservice in government2.2. teaching, &teaching, &3.3. compiling textscompiling texts

John King Fairbank, John King Fairbank, East Asia:East Asia: The Great TraditionThe Great TraditionHsiao Kung-Chuan (tr. Frederick Mote) Hsiao Kung-Chuan (tr. Frederick Mote) A History of Chinese Political TA History of Chinese Political T

houghthought

The most important elements of the The most important elements of the Confucian learning were government Confucian learning were government principles and administration principles and administration methods.methods.

The means for achieving its objectives The means for achieving its objectives was teaching.was teaching.

The goal was service in government.The goal was service in government.

(so, it was quite practical)(so, it was quite practical)

Therefore, when Tzu Lu, a disciple, Therefore, when Tzu Lu, a disciple, asked what was the first task of asked what was the first task of government, Confucius’ answer was: government, Confucius’ answer was: “what is necessary is to rectify “what is necessary is to rectify names.” (names.” (The AnalectsThe Analects XIII: 3 Hsiao XIII: 3 Hsiao (tr. Mote), p.99)(tr. Mote), p.99)

Cf. “If something has to be put first, it Cf. “If something has to be put first, it is, perhaps the rectification of is, perhaps the rectification of names.” (tr. D.C. Lau, pp. 120-121.)names.” (tr. D.C. Lau, pp. 120-121.)

The concrete proposal for carrying his political tThe concrete proposal for carrying his political thought out was “the rectification of names.” hought out was “the rectification of names.” ((cheng-mingcheng-ming))

:readjusting the powers and duties of ruler & min:readjusting the powers and duties of ruler & ministers, superior & inferior, according to the instisters, superior & inferior, according to the institutions of the Chou feudal world’s most flouitutions of the Chou feudal world’s most flourishing period (Duke of Chou), i.e., back to the rishing period (Duke of Chou), i.e., back to the good old days!good old days!

Confucius was born after the decline of the Chou,Confucius was born after the decline of the Chou, when feudal government had degenerated; h when feudal government had degenerated; he himself witnessed the chaos that had upset te himself witnessed the chaos that had upset the order of the world. he order of the world.

The disorder of his own days, Confucius feThe disorder of his own days, Confucius felt, could be corrected if men would returlt, could be corrected if men would return to the political & social order created bn to the political & social order created by the founders of the Chou Dynasty: King y the founders of the Chou Dynasty: King Wen & the Duke of Chou.Wen & the Duke of Chou.

To return to the ancient way, Confucius beTo return to the ancient way, Confucius believed, men must play their assigned rollieved, men must play their assigned roles in a fixed society of authority.es in a fixed society of authority.

When Duke Ching of Ch’i asked about government, ConfWhen Duke Ching of Ch’i asked about government, Confucius answered: “Let the prince be a prince, the minisucius answered: “Let the prince be a prince, the minister a minister, the father a father, and the son a son.” ter a minister, the father a father, and the son a son.” ((The AnalectsThe Analects, XII:11 Hsiao, p.99), XII:11 Hsiao, p.99)

Cf. D.C. Lau’s tr. Pp. 112-13:Cf. D.C. Lau’s tr. Pp. 112-13:““Let the ruler be a ruler, the subject a subject, the father Let the ruler be a ruler, the subject a subject, the father

a father, the son a son.” a father, the son a son.”

Cf. Plato, Cf. Plato, RepublicRepublicGold - the ruler (the philosopher-king)Gold - the ruler (the philosopher-king)Silver – the warriorsSilver – the warriorsIron – the common peopleIron – the common people

* “order”* “order”Cf. Cf. I Ching (The Book of Change)I Ching (The Book of Change)

Confucius’ ideal was the Confucius’ ideal was the chun-tzuchun-tzu (gentleman, (gentleman, nobleman, in the sense of a cultivated man)nobleman, in the sense of a cultivated man)

The essence of Confucius’ thought was the conThe essence of Confucius’ thought was the concept of cept of “jen”“jen”: “perfect virtue, benevolence” (by James Legge): “perfect virtue, benevolence” (by James Legge): “goodness” (by Waley): “goodness” (by Waley): “virtue” ( by Creel): “virtue” ( by Creel): “ human-heartedness” (by Fung Yu-lan, tr. Derk B: “ human-heartedness” (by Fung Yu-lan, tr. Derk B

odde)odde): “humanity” (by W.T. Chan) : “humanity” (by W.T. Chan)

(Cf. Christianity)(Cf. Christianity)(“Love thy neighbors as thyself”)(“Love thy neighbors as thyself”)

: “an enlargement of self-respect, extende: “an enlargement of self-respect, extended to become an attitude of love or concerd to become an attitude of love or concern for the others.” (Hsiao, p.102)n for the others.” (Hsiao, p.102)

Fan Ch’ih asked about benevolence. The Fan Ch’ih asked about benevolence. The master said, “love your fellow men.” (Tmaster said, “love your fellow men.” (The Analects, XII: 22 tr. D.C. Lau, pp.116-11he Analects, XII: 22 tr. D.C. Lau, pp.116-117) 7)

Liang Ch’i-Ch’ao, a great scholar and historiaLiang Ch’i-Ch’ao, a great scholar and historian in 19th-20th centuries China said, “ whenevn in 19th-20th centuries China said, “ whenever Confucians have spoken of ethics, they have er Confucians have spoken of ethics, they have taken taken jenjen as their basis.” (Cf. Hsiao, p.102) as their basis.” (Cf. Hsiao, p.102)

The Master (Confucius) said, “do not impose on The Master (Confucius) said, “do not impose on other what you yourself do not desire.” (other what you yourself do not desire.” (The The AnalectsAnalects, XXII: 2, Tr. D.C. Lau, pp. 108-109), XXII: 2, Tr. D.C. Lau, pp. 108-109)

Yen Yuan, one of Confucius’ most Yen Yuan, one of Confucius’ most favorite disciples, asked about favorite disciples, asked about benevolence. The Master said, “to benevolence. The Master said, “to return to the observance of the rites return to the observance of the rites through overcoming the self through overcoming the self constitutes benevolence.” (XII: 1 tr. constitutes benevolence.” (XII: 1 tr. D.C. Lau, pp. 108-109, & p. xvi)D.C. Lau, pp. 108-109, & p. xvi)

The Master said, “ It is rare, indeed, for The Master said, “ It is rare, indeed, for a man with cunning words and an a man with cunning words and an ingratiating face to be benevolent.” ingratiating face to be benevolent.” ( I: 3 tr. D.C. Lau, pp. 2-3)( I: 3 tr. D.C. Lau, pp. 2-3)

Besides benevolence, there are other virtues whiBesides benevolence, there are other virtues which the gentleman is supposed to possess: ch the gentleman is supposed to possess: ChihChih, wisdom, intelligence, wisdom, intelligenceYungYung, courage, courage

The Master said, “The man of wisdom is never iThe Master said, “The man of wisdom is never in two minds about right & wrong; the man of bn two minds about right & wrong; the man of benevolence never worries about the future; thenevolence never worries about the future; the man of courage is never afraid.” (IX: 29 tr. D.e man of courage is never afraid.” (IX: 29 tr. D.C. Lau, pp. 84-85, & p. xix)C. Lau, pp. 84-85, & p. xix)

““the man of courage is never afraid.” (IX: 29 the man of courage is never afraid.” (IX: 29 & XIV: 28)& XIV: 28)

““Faced with what is right, to leave it undone Faced with what is right, to leave it undone shows a lack of courage.” (II :24 tr. D.C. shows a lack of courage.” (II :24 tr. D.C. Lau, pp. 16-17, xxi)Lau, pp. 16-17, xxi)

““A benevolent man is sure to possess A benevolent man is sure to possess courage.” (XIV: 4)courage.” (XIV: 4)

Cf. George Washington: “ courage” to admit Cf. George Washington: “ courage” to admit mistakes – the story of the cherry tree)mistakes – the story of the cherry tree)

[Christianity of the west: “sin”; in the east: [Christianity of the west: “sin”; in the east: “shame”]“shame”]

The most important thing in our The most important thing in our attitude towards knowledge is attitude towards knowledge is being honest with ourselves. being honest with ourselves. Confucius said, “ To say you Confucius said, “ To say you know when you know, and to say know when you know, and to say you do not when you do not, that you do not when you do not, that is knowledge.” (II: 17 tr. D.C. Lau, is knowledge.” (II: 17 tr. D.C. Lau, pp. 14-15) (Cf. Socrates/Plato) pp. 14-15) (Cf. Socrates/Plato)

Cf. Christianity: “God, grant me the serenCf. Christianity: “God, grant me the serenity to accept things I cannot change; Couity to accept things I cannot change; Courage to change the things I can; and the rage to change the things I can; and the wisdom to know the difference.”wisdom to know the difference.”

When Fan Ch’ih asked about wisdom, thWhen Fan Ch’ih asked about wisdom, the Master said, “Know your fellow men.e Master said, “Know your fellow men.”(XII: 22)”(XII: 22)

““Those who are born with knowledge are Those who are born with knowledge are the highest. Next come those who turn tthe highest. Next come those who turn to study after having been vexed by diffico study after having been vexed by difficulties.” (XVI: 9 tr. D.C. Lau, pp. 164-65) ulties.” (XVI: 9 tr. D.C. Lau, pp. 164-65)

Filial piety (Filial piety (HsiaoHsiao))

““Nowadays for a man to be filial no more Nowadays for a man to be filial no more than that is to provide his parents with than that is to provide his parents with food. Even hounds and horses are, in some food. Even hounds and horses are, in some way, provided with food. If a man shows way, provided with food. If a man shows no reverence, where is the difference?” (II: no reverence, where is the difference?” (II: 7 tr. D.C. Lau, pp. 12-13)7 tr. D.C. Lau, pp. 12-13)

““If, for three years, a man makes no If, for three years, a man makes no changes to his father’s way, he can be changes to his father’s way, he can be said to be a good son.” (IV: 20 tr. D.C. Lau, said to be a good son.” (IV: 20 tr. D.C. Lau, pp. 32-33) pp. 32-33)

Other virtues a gentleman should possess:Other virtues a gentleman should possess: Righteousness Righteousness (I)(I) Conscientiousness toward others or loyalty Conscientiousness toward others or loyalty (chung) (chung) Altruism or reciprocity Altruism or reciprocity (shu)(shu)

““The way of the Master consists in doing one’s The way of the Master consists in doing one’s best and in using oneself as a measure to gaugbest and in using oneself as a measure to gauge others. That is all.” ( IV:15 tr. D.C. Lau, pp. 3e others. That is all.” ( IV:15 tr. D.C. Lau, pp. 32-33)2-33)

““Supreme indeed is the ‘mean’ as a morSupreme indeed is the ‘mean’ as a moral virtue” (VI: 29 tr. D.C. Lau, pp. 54-55)al virtue” (VI: 29 tr. D.C. Lau, pp. 54-55)

Confucius set the pattern of the “golden mConfucius set the pattern of the “golden mean” (like Aristotle), of always seeking thean” (like Aristotle), of always seeking the middle path. As Mencius so aptly says, e middle path. As Mencius so aptly says, “Confucius did not go to the extremes.” “Confucius did not go to the extremes.” Moderation and balance may help explain Moderation and balance may help explain the eventual triumph of Confucianism. Its the eventual triumph of Confucianism. Its basic political conservatism made is popubasic political conservatism made is popular with most subsequent rulers in East Asilar with most subsequent rulers in East Asia, and its high ethical principles gave polita, and its high ethical principles gave political authority than mere hereditary right aical authority than mere hereditary right and served as a constant stimulus for the ind served as a constant stimulus for the improvement of government.mprovement of government.